BLACK ELK -
OGALALA SIOUX - SHAMAN
Dee Finney's blog
start date July 20, 2011
Today's date March, 1 2012
UPDATED 3-10-12 - BOTTOM OF PAGE - P;LASTIC SHAMAN
page 153
TOPIC: SHAMANS
3-1-12 - I was in a house somewhere and there was a tiny little baby
girl there we were taking care of. I put her down to sleep and let one of
the other people watch her for a bit. When I looked at her again, it
looked like she might be dead, but I looked at her again, and her eyes were open
so I picked her up and held her in front of me. All of a sudden, she
changed into an old man about three feet tall.
I hate it when things shape-shift in dreams so I was going to wake myself up,
but the old man said, "I am a Shaman and I appreciate you for the way you treat
people." and he started making mouth movements like he was chanting
but I couldn't hear anything, so I told him, "I can't hear what you are saying,?
so his mouth stopped moving and he just sat there like a stone faced man.
I eventually woke up after staring at his unmoving ancient face for a bit.
On Shamans
(Compiled by Dee Finney)
The most distinctive spiritual specialists
among indigenous peoples are the shamans. They are called by many
names, but the Siberian word "shaman" is used as a generic term by
scholars for those who offer themselves as mystical intermediaries
between the physical and the non-physical world for specific
purposes, such as healing. According to archaeological research,
shamanic methods are extremely ancient- at least twenty to thirty
thousand years old.
Ways of becoming a shaman and practicing
shamanic arts are remarkably similar around the globe. Shamans may
be helpers to society, using their skills to benefit others. (very
very important). Spiritual power is neutral; its use depends on the
practitioner. A shaman may thus be either a causer or healer of
sickness. In either case, what Native Americans call "medicine
power" does not originate in the medicine person. Shamanism is not
Native American at all. The word derived from Siberia, and was used
by Carlos Castenada to explain what Mexican magical people did
because they had no word for magic.
Black Elk explains.......
"Of course it was not I who cured. It was the
power from the outer world, and the visions and ceremonies had only
made me like a hole through which the power could come to the
two-legged. If I thought that I was doing it myself, the hole would
close up and no power could come through"
There are many kinds of medicine. One is the
ability to heal physical, psychological and spiritual problems.
Techniques used include physical approaches to illness such as
therapeutic herbs, dietary recommendations, sweatbathing, massage,
cauterization and sucking out of toxins. But the treatments are
given to the whole person --body, mind and spirit, with special
emphasis on healing relationships within the group - so there may
also be metaphysical divination, prayer, chanting, and ceremonies in
which group power is built up and spirit helpers are called in. If
an intrusion of harmful power, such as angry energy or another
person, seems to be causing the problem, the medicine person may
attempt to suck it out with the aid of spirit helpers, and then dry
vomit the invisible intrusion into a receptacle.
These shamanic healing methods, once
dismissed as quackery, are now beginning to earn respect from the
scientific medical establishment. Medicine people are permitted to
attend indigenous patients in some hospitals.
In addition to healing, certain shamans are
thought to have gifts such as talking with plants and animals,
controlling weather, seeing and communicating with the spirit world
and prophesying. A gift highly developed in Africa is that of
divination, using techniques such as reading patterns revealed by a
casting of cowrie shells.
The role of shaman may be hereditary or it
may be recognized as a special gift. Either way, training is
rigorous. In order to work in a mystical state of ecstasy, moving
between ordinary and non-ordinary realities, shamans may experience
physical death and rebirth. Some have spontaneous near-death
experiences. Uvavnuk, an Inuit shaman, was spiritually initiated
when she was struck by a lightning ball. After she revived, she had
great power, which she dedicated to serving her people.
"The great sea has set me in motion set me
adrift,
Moving me as a the weed moves in a river
the arch of sky and mightiness of storms
have moved the spirit within me till I am carried away
trembling with joy"
Uvavnuk, Netsilik Inuit shaman
Other potential shamans undergo rituals of
purification, isolation and bodily torment until they make contact
with the spirit world. Igjugarjuk from northern Hudson Bay chose to
suffer from cold, starvation, and thirst for a month in a tiny snow
hut in order to draw the attention of Pinga, a helping female
spirit.
"My novitiate took place in the middle of the
coldest winter, and I, who never got anything to warm me, and must
not move, was very cold, and it was so tiring having to sit without
daring to lie down, that sometimes it was as if I died a little.
Only towards the end of the thirty days did a helping spirit come to
me, a lovely and beautiful helping spirit, whom I had never thought
of; it was a white woman; she came to me whilst I had collapsed,
exhausted, and was sleeping. But still I saw her lifelike, hovering
over me, and from that day I could not close my eyes or dream
without seeing her.... She came to me from Pinga and was a sign that
Pinga had now noticed me and would give me powers that would make me
a shaman."
The helping spirits that contact would-be
shamans during the death and re-birth crisis become essential
partners in the shamans' sacred work. Often it is a spirit animal
who becomes the shaman's guardian spirit, giving him or her special
powers. The shaman may even take on the persona of the animal while
working. Many tribes feel that healing shamans need the power of the
bear; Lapp shamans metamorphosed into wolves, reindeer, bears, or
fish.
Not only do shamans often posses a power
animal as an alter-ego, they also have the ability to enter
parallel, spiritual realities at will in order to bring back
knowledge, power or help for those who need it. An altered state of
consciousness is needed. Techniques for entering this state are the
same around the world: drumming, rattling, singing, dancing and in
some cases hallucinogenic drugs. The effect of these influences is
to open what the Huichol shamans of Mexico call the Narieka- the
doorway of the heart, the channel for divine power, the point where
human and spirit worlds meet. It is often experienced and
represented artistically as a pattern of concentric circles.
The "journey" then experienced by shamans is
typically into the Upperworld or the Lowerworld. To enter the
latter, they descend mentally through an actual hole in the ground,
such as a spring, a hollow tree, cave, animal burrow, or a special
ceremonial hole regarded as a navel of the earth. These entrances
typically lead into tunnels which if followed open into bright
landscapes. Reports of such experiences include not only what the
journeyer saw but also realistic physical sensations, such as how
the walls of the tunnel felt during the descent.
The shaman enters into the Lowerworld
landscape, encounters beings there, and may bring something back if
it is needed by the client. This may be a lost guardian spirit or a
lost soul, brought back to revive a person in a coma. The shaman may
be temporarily possessed by the spirits of departed relatives so
that an afflicted patient may finally clear up unresolved tensions
with them that are seen as causing illness. Often a river must be
crossed as the boundary between the of the living and the world of
the dead. In West African tradition, there are three rivers
separating these worlds and one must cross them by canoe. In another
common variant, the journeyer crosses the underworld river on a
bridge guarded by some anima. Often a kindly old man or woman
appears to assist this passage through the underworld. This global
shamanic process is retained only in myths, such as the Orpheus
story, in cultures that have subdued the indigenous ways.
Jung
Freud believed that all dreams are
significant. The less remembered or less significant the dream may
seem, the more repressed the material that initiated the dream must
be. All dreams use only the material from the life experiences of
the dreamer. Jung, however, believed that some dreams are much more
significant than others. These significant dreams may be important,
not only to the dreamer, but for all human beings. And, these dreams
express ideas that seem to be beyond the experience of the dreamer.
They tie into what Jung called the "collective unconscious." Ideas
from the collective unconscious are the materials by which myths are
made and believed in. The idea that the myths come from the
collective unconscious would imply the reasons for the similarities
of myths in different cultures. The characters of these myths are
called "archetypes."
The Archetype of the Magician
by John Granrose, Ph.D.
Diploma Thesis - C.G. Jung Institute, Zürich
1996 Thesis Advisor: Mario Jacoby Shaman
A standard definition of "shaman" begins:
"among tribal peoples, a magician, medium, or healer who owes his
powers to mystical communion with the spirit world." The term has
been used by generations of anthropologists, especially in their
descriptions of certain Siberian and native American tribes. More
recently, the use of shamanistic techniques for self-discovery,
personal growth and healing has been popularized by Michael Harner
and others.
Clearly, a better understanding of the shaman
will aid us in understanding the magician. But the exact
relationship between the two is not always clear. Mircea Eliade, for
example, begins his classic study of shamanism as follows:
Since the beginning of the century,
ethnologists have fallen into the habit of using the terms "shaman,"
"medicine man," "sorcerer," and "magician" interchangeably to
designate certain individuals possessing magico-religious powers and
found in all "primitive" societies. ...
[But] If the word "shaman" is taken to mean
any magician, sorcerer, medicine man, or ecstatic found throughout
the history of religions and religious ethnology, we arrive at a
notion at once extremely complex and extremely vague; it seems,
furthermore, to serve no purpose, for we already have the terms
"magician" or "sorcerer" ....
So it seems that the shaman is one type of magician. Or, to
put in another way, the shaman expresses one aspect of the magician.
How so?
Eliade continues:
Magic and magicians are to be found more or
less all over the world, whereas shamanism exhibits a particular
magical specialty, on which we shall later dwell at length: "mastery
over fire," "magical flight," and so on. By virtue of this fact,
though the shaman is, among other things, a magician, not every
magician can properly be termed a shaman.
Central to shamanism as such is a belief in
spirits who can help or harm human beings. The shaman typically has
a special relationship to one or more such spirits (which may have
singled him out in some manner which he could not refuse, usually
involving an illness or psychic crisis of some kind). With the aid
of his spirit "guide" or "helper," the shaman is able heal other
members of his tribe by removing destructive spirits or rendering
them harmless. This process usually involves the shaman
entering a trance, a special form of the
abasement du novae mental which Jung so often mentioned. Trance as
such is important in many forms of magic and is currently the
subject of investigation in many branches of science.
In its simplest form, the world view of
shamanistic tribes is one of a universe with three levels or
"layers" our "middle-world" of ordinary reality plus an
"upper-world" and an "under-world" of divinities and spirits. The
shaman is one who has learned the techniques for journeying between
these different worlds and his power to help and to heal is based on
this.
But most important of all, the shaman has not
learned about the spiritual world from books but through his own
experience, through his own body. So when he acts or speaks he is
one who "speaks with authority. As Marie-Louise von Franz writes,
In civilized societies the priest is
primarily the guardian of existing collective ritual and tradition;
among primitive peoples, however, the figure of the shaman is
characterized by individual experience of the world of spirits
(which today we call the unconscious) ...
And here we find our first intimation that
this world of "spirits" and "powers" which the shaman (and magician)
know and use is what we also call "the unconscious. This insight is
the basis for the parallel between shaman and analyst. The magician
in general is a person of power in the spiritual world (as
contrasted with the power of the king or tribal chief in secular
affairs). The special features of the shamanic magician is that he
has undergone a certain kind of initiation into the multi-layered
world of
spirits, has learned the methods of trance
and soul retrieval, and has thus become, in Eliade's recurring
phrase, a "technician of the sacred. Many shamanistic techniques are
very widespread, for example, the shaman's use of the drum to create
the rhythmic beat conducive to trance or the practice of dressing in
the clothes of the opposite sex to foster contrasexual powers. While
not all magicians are of this shamanistic type, we clearly see one
aspect of the magician here. Moreover, the special characteristics
of the shaman are related to the approach which Jung took to his own
analytic work:
... the main interest of my work is not
concerned with the treatment of neurosis, but rather with the
approach to the numinous. But the fact is that the approach to the
numinous is the real therapy, and inasmuch as you attain to the
numinous experience, you are released from the curse of pathology.
Even the very disease takes on a numinous character.
Jung himself has been described as "a modern
shaman if I have ever met one. And another writer on shamanism said
of Jung: "All he lacked was the drum." Finally, there is a story
that when Marie-Louise von Franz once remarked to Jung that he was
like a shaman, he replied, "Well, that's nothing to be ashamed of.
It is an honour."
I quote from Shamanic Voices by Joan Halifax,
PH.D
Shamans are healers, seers, and visionaries
who have mastered death. They are in communication with the world of
gods and spirits. Their bodes are left behind while they fly to
unearthly realms. They are poets and singers. They dance and create
works of art. They are not only spiritual leaders but also judges
and politicians, the repositories of the knowledge of the culture's
history, both sacred and secular. They are familiar with cosmic as
well as physical geography, the ways of plants, animals, and the
elements are known to them. They are psychologists, entertainers,
and food finders. Above all, however, shamans are technicians of the
sacred and masters of ecstasy.
The shaman's voice, whether raised in song or
chant, echoing the ancient stories of a mythological past, or
narrating a personal account of trance, initiation, or healing, is
the carrying frequency for the timeless symbols that characterize
this most archaic of sacred manifestations. In the voice of the
shaman-narrator, other voices can frequently be heard, the voices of
gods and ancestors or the shadowy spirits of the dead, the voice of
the mushrooms, the songs of creatures and the elements, the numinous
sounds of the far-off stars, or echoes of the underworld. It is only
these visionaries who can transmit to us the totality of their
ecstatic lifeway.
Ultimately, to understand shamanism in even
the most rudimentary way, it is necessary to listen closely to
shamans as they communicate about their lives. It is the shaman who
weaves together the ordinary world that is lived in and the
philosophical image of the cosmos that is thought of. Human
existence, suffering, and death are rendered by shamans into a
system of philosophical, psychological, spiritual, and sociological
symbols that institutes a moral order by resolving ontological
paradoxes and dissolving existential barriers, thus eliminating the
most painful and unpleasant aspects of human life. The perfection of
the timeless past, the paradise of a mythological era, is an
existential potential in the present. And the shaman, through sacred
action, communicates this potential to all.
Links to Other Shamanic Sites
Dance of the Deer Foundation
Joseph Bearwalker Wilson's
Shamanic Homepage
Shamanic how to articles, advice, information, and links to other
sites.
Shamanism Working With
Animal Spirits
Learn the wisdom of over 75 animal spirits. The only site with an
Orca as webmaster and a Peacock as award giver.
Trance - Action
Consultants
A Training Center offering courses in Personal & Spiritual growth,
NLP, Hypnotherapy, Hawaiian Shamanic Traditions. Transformation
Through Personal Growth.
Welcome To The Celtic
Shaman Homepage!
Howard Rheingold's
Tomorrow: Shaman Pharmaceuticals
The Sound of Rushing Water
Wisdom of White Apache the
Shaman
Why Study Plants?
Shamanism
Francesca's Wiccan & Faerie
Grimoire
Paper Ships - Native
American / Indigenous Cultures
DreamThread InterActive ~
Personalized Dream Interpretation...
Welcome to Thunder Medicine
School of Wisdom: Home Page
Tibet Maps & Images
Wild Earth -- Testimonials
Shamanism General-Overview
Frequently Asked Questions (FAQ)
Faerie
Tradition and the 3rd Road
|
Shamanism (
/ˈʃɑːmən/
SHAH-mən
or
/ˈʃeɪmən/
SHAY-mən)
is an
anthropological term for a range of beliefs and practices relating to
communication with the
spirit world.[2]
A shaman is a person regarded as having access to, and influence in, the world
of good and evil spirits, who typically enters a
trance state
during a ritual,
and practices
divination
and healing.[3]
Mircea Eliade writes, "A first definition of this complex phenomenon, and
perhaps the least hazardous, will be: shamanism = "technique of
religious ecstasy".[4]
Shamanism encompasses the belief that shamans are intermediaries or messengers
between the human world and the spirit worlds. Shamans are said to treat
ailments/illness by mending the soul. Alleviating traumas affecting the
soul/spirit restores the physical body of the individual to balance and
wholeness.
The shaman also enters
supernatural realms or
dimensions to obtain solutions to problems afflicting the community. Shamans
may visit other worlds/dimensions to bring guidance to misguided souls and to
ameliorate illnesses of the human soul caused by foreign elements. The shaman
operates primarily within the spiritual world, which in turn affects the human
world. The restoration of balance results in the elimination of the ailment.[4]
The term "shaman" is a loan from the
Turkic word šamán, the term for such a practitioner,,which also
gained currency in the wider
Turko-Mongol and
Tungusic cultures in ancient
Siberia.[5]
Shamans were known as "priests" in the region of where
Uralic languages,
Turkic, or
Mongolic languages are spoken.[6]
[edit]
Initiation and learning
Shamans are normally "called" by dreams or signs which require lengthy
training, however, shamanic powers maybe be inherited.
Turner and colleagues[7]
mention a phenomenon called shamanistic initiatory crisis. A
rite of passage for shamans-to-be, commonly involving physical illness
and/or psychological crisis. The significant role of initiatory illnesses in the
calling of a shaman can be found in the detailed case history of Chuonnasuan,
the last master shaman among the Tungus peoples in Northeast China.[8]
The
wounded healer is an
archetype
for a shamanizing journey. This process is important to the young shaman. S/he
undergoes a type of sickness that pushes her or him to the brink of death. This
happens for two reasons:
- The shaman crosses over to the under world. This happens so the shaman
can venture to its depths to bring back vital information for the sick, and
the tribe.
- The shaman must become sick to understand sickness. When the shaman
overcomes her or his own sickness s/he will hold the cure to heal all that
suffer. This is the uncanny mark of the wounded healer.[9]
The shaman's social
role is usually defined by the obligations, actions and responsibilities
expected of them within their individual cultures.
Shamans gain knowledge and the power to heal by entering into the
spiritual world or dimension. Most shamans have
dreams or
visions that tell them certain things. The shaman may have or acquire many
spirit guides, who often guide and direct the shaman in his/her travels in
the
spirit world. These spirit guides are always present within the shaman
though others only encounter them when the shaman is in a trance. The spirit
guide energizes the shaman, enabling him/her to enter the spiritual dimension.
The shaman heals within the spiritual dimension by returning 'lost' parts of the
human soul from wherever they have gone. The shaman also cleanses excess
negative energies which confuse or pollute the soul.[citation
needed]
Shamans act as
mediators
in their culture.[10][11]
The shaman communicates with the spirits on behalf of the community, including
the spirits of the deceased. The shaman communicates with both living and dead
to alleviate unrest, unsettled issues, and to deliver gifts to the spirits.
Shamans assist in
soul retrieval. In shamanism it is believed that part of the human soul is
free to leave the body. The soul is the
axis mundi,
the center of the shamanic healing arts. Shamans change their state of
consciousness allowing their free soul to travel and retrieve ancient wisdom and
lost power.
Because a portion of the soul is free to leave the body it will do so when
dreaming, or it will leave the body to protect itself from potentially damaging
situations, be they emotional or physical. In situations of trauma the soul
piece may not return to the body on its own, and a shaman must intervene and
return the soul essence.
Among the
Selkups, the
sea duck is
a spirit animal because ducks fly in the air and dive in the water. Thus ducks
belong to both the upper world and the world below.[12]
Among other Siberian peoples these characteristics are attributed to water fowl
in general.[13]
Among many Native Americans, the
jaguar is a
spirit animal because jaguars walk on earth, swim in water, and climb in trees.
Thus jaguars belong to all three worlds, Sky, Earth, and
Underworld.
Shamans perform a variety of functions depending upon their respective
cultures;[14]
healing,[15][16]
leading a
sacrifice,[17]
preserving the
tradition
by
storytelling and songs,[18]
fortune-telling,[19]
and acting as a
psychopomp
(literal meaning, "guide of souls").[20]
A single shaman may fulfill several of these functions.[14]
The functions of a shaman may include either guiding to their proper abode
the souls of the dead (which may be guided either one-at-a-time or in a
cumulative group, depending on culture), and/or curing (healing) of ailments.
The ailments may be either purely physical afflictions—such as disease, which
may be cured by gifting, flattering, threatening, or wrestling the
disease-spirit (sometimes trying all these, sequentially), and which may be
completed by displaying a supposedly extracted token of the disease-spirit
(displaying this, even if "fraudulent", is supposed to impress the
disease-spirit that it has been, or is in the process of being, defeated, so
that it will retreat and stay out of the patient's body) --, or else mental
(including psychosomatic) afflictions—such as persistent terror (on account of a
frightening experience), which may be likewise cured by similar methods. Usually
in most languages a different term other than the one translated "shaman" is
applied to a religious official leading sacrificial rites ("priest"), or to a
raconteur ("sage") of traditional lore; there may be more of an overlap in
functions (with that of a shaman), however, in the case of an interpreter of
omens or of dreams.
There are distinct types of shaman who perform more specialized functions.
For example, among the
Nani people, a distinct kind of shaman acts as a
psychopomp.[21]
Other specialized shamans may be distinguished according to the type of spirits,
or realms of the spirit world, with which the shaman most commonly interacts.
These roles vary among the
Nenets,
Enets,
and
Selkup shaman (paper;[22]
online[23]).
Among the
Huichol,[24]
there are two categories of shaman. This demonstrates the differences among
shamans within a single tribe.
Among the
Hmong
people, the shaman or the Ntxiv Neej (Tee-Neng), acts as healer. The
Ntxiv Neej also performs rituals/ceremonies designed to call the soul back from
its many travels to the physical human body. A Ntxiv Neej may use several
shamanistic tools such as swords, divinity horns, a gong (drum), or finger
bells/jingles. All tools serve to protect the spirits from the eyes of the
unknown, thus enabling the Ntxiv Neej to deliver souls back to their proper
owner. The Ntxiv Neej may wear a white, red, or black veil to disguise the soul
from its attackers in the spiritual dimension.
Boundaries between the shaman and laity are not always clearly defined. Among
the
Barasana of Brazil, there is no absolute difference between those men
recognized as shamans and those who are not. At the lowest level, most adult men
have abilities as shamans and will carry out the same functions as those men who
have a widespread reputation for their powers and knowledge. The Barasana shaman
knows more
myths and understands their meaning better, nonetheless the majority of
adult men also know many myths.[25]
Among Eskimo
peoples the laity have experiences which are commonly attributed to the
shamans of those Eskimo groups.
Daydream,
reverie, and trance
are not restricted to shamans.[26]
Control over helping spirits is the primary characteristic attributed to
shamans. The laity usually employ
amulets,
spells, formulas, songs.[26][27]
Among the Greenland
Inuit, the laity have greater capacity to relate with spiritual beings.
These people are often apprentice shamans who failed to complete their
initiations.[28]
The assistant of an
Oroqen shaman (called jardalanin, or "second spirit") knows many
things about the associated beliefs. He or she accompanies the rituals and
interprets the behavior of the shaman.[29]
Despite these functions, the jardalanin is not a shaman. For this
interpretative assistant, it would be unwelcome to fall into trance.[30]
[edit]
Gender and sexuality
Recent
archaeological evidence suggests that the earliest known shamans—dating to
the
Upper Paleolithic era in what is now the
Czech Republic—were women.[31]
Shamans may exhibit a
two-spirit identity, assuming the dress, attributes, role or function of the
opposite sex, gender fluidity and/or same-sex sexual orientation. This practice
is common, and found among the
Chukchi,
Sea Dayak,
Patagonians,
Araucanians,
Arapaho,
Cheyenne,
Navajo,
Pawnee,
Lakota, and
Ute, as well as many other Native American tribes. Indeed, these
two-spirited shamans were so widespread as to suggest a very ancient origin of
the practice. See, for example,
Joseph Campbell's map in his
The Historical Atlas of World Mythology [Vol I: The Way of the Animal
Powers: Part 2: p. 174] Such two-spirit shamans are thought to be especially
powerful, and Shamanism so important to ancestral populations that it may have
contributed to the maintenance of genes for transgendered individuals in
breeding populations over evolutionary time through the mechanism of "kin
selection". [see final chapter of E.O. Wilson's "Sociobiology: The New
Synthesis] They are highly respected and sought out in their tribes, as they
will bring high status to their mates.
Duality and bisexuality are also found in the shamans of
Burkina
Faso (Africa). References to this can be found in several works of
Malidoma Somé, a writer who was born and initiated there.
[edit]
Ecological aspect
Resources for human consumption are easily
depletable in tropical rainforests. Among the
Tucano people, a sophisticated system exists for
environmental resources management and for avoiding resource depletion
through overhunting. This system is conceptualized mythologically and
symbolically by the belief that breaking hunting restrictions may cause illness.
As the primary teacher of tribal symbolism, the shaman may have a leading role
in this
ecological management, actively restricting hunting and fishing. The shaman
is able to "release" game animals, or their souls, from their hidden abodes.[32][33]
The
Piaroa people have ecological concerns related to shamanism.[34]
Among the Eskimo,
shamans fetch the souls of game from remote places,[35][36]
or
soul travel to ask for game from mythological beings like the
Sea Woman.[37]
[edit]
Economics
The way shamans get sustenance and take part in everyday life varies among
cultures. In many Inuit groups, they provide services for the community and get
a "due payment" (cultures[who?]
believe the payment is given to the helping spirits[38]),
but these goods are only "welcome addenda." They are not enough to enable
shamanizing as a full-time activity. Shamans live like any other member of the
group, as hunter or housewife.[38][28]
[edit]
Beliefs
There are many variations of shamanism throughout the world, but several
common beliefs are shared by all forms of shamanism. Common beliefs identified
by
Eliade (1972)[4]
are the following:
- Spirits exist and they play important roles both in individual lives and
in human society.
- The shaman can communicate with the spirit world.
- Spirits can be benevolent or malevolent.
- The shaman can treat sickness caused by malevolent spirits.
- The shaman can employ
trance
inducing techniques to incite visionary ecstasy and go on
vision quests.
- The shaman's spirit can leave the body to enter the
supernatural world to search for answers.
- The shaman evokes animal images as
spirit guides,
omens, and message-bearers.
- The shaman can tell the future,
scry,
throw bones/runes,
and perform other varied forms of
divination
Shamanism is based on the premise that the visible world is pervaded by
invisible forces or spirits which affect the lives of the living.[39]
Although the causes of disease lie in the spiritual realm, inspired by malicious
spirits or
witchcraft, both spiritual and physical methods are used to heal. Commonly,
a shaman "enters the body" of the patient to confront the spiritual infirmity
and heals by banishing the infectious spirit.
Many shamans have expert knowledge of medicinal plants native to their area,
and an herbal treatment is often prescribed. In many places shamans learn
directly from the plants, harnessing their effects and healing properties, after
obtaining permission from the indwelling or patron spirits. In the Peruvian
Amazon Basin, shamans and
curanderos
use medicine songs called
icaros to
evoke spirits. Before a spirit can be summoned it must teach the shaman its
song.[39]
The use of totemic
items such as rocks with special powers and an
animating spirit
is common.
Such practices are presumably very ancient.
Plato wrote in
his
Phaedrus that the "first prophecies were the words of an oak", and that
those who lived at that time found it rewarding enough to "listen to an oak or a
stone, so long as it was telling the truth".
Belief in witchcraft and sorcery, known as
brujería
in Latin America, exists in many societies. These distinguish shamans who cure
from sorcerers
who harm. Other societies assert all shamans have the power to both cure and
kill. Shamanic knowledge usually enjoys great power and prestige in the
community,[citation
needed] but it may also be regarded suspiciously or
fearfully as potentially harmful to others.
By engaging in their work, a shaman is exposed to significant personal risk,
from the spirit world, from enemy shamans, or from the means employed to alter
the shaman's
state of consciousness. Shamanic plant materials can be toxic or fatal if
misused. Failure to return from an
out-of-body journey can lead to death.
Spells are
commonly used to protect against these dangers, and the use of more dangerous
plants is often very highly ritualized.
[edit]
Soul and spirit concepts
The variety of functions described above may seem like distinct tasks, but
they may be united by underlying soul and spirit concepts.
-
Soul
- This concept can generally explain more, seemingly unassociated
phenomena in shamanism:[40][41][42]
- Healing
- This concept may be based closely on the soul concepts of the belief
system of the people served by the shaman (online[15]).
It may consist of retrieving the lost soul of the ill person.[43]
See also the
soul dualism concept.
-
Scarcity of hunted game
- This problem can be solved by "releasing" the souls of the animals from
their hidden abodes. Besides that, many
taboos may
prescribe the behavior of people towards game, so that the souls of the
animals do not feel angry or hurt, or the pleased soul of the already killed
prey can tell the other, still living animals, that they can allow
themselves to be caught and killed.[44][45]
For the ecological aspects of shamanistic practice, and related beliefs, see
below.
-
Infertility of women
- This problem can be cured by obtaining the soul of the expected child.
- Spirits
- Beliefs related to
spirits can
explain many different phenomena.[46]
For example, the importance of
storytelling, or acting as a singer, can be understood better if we
examine the whole belief system. A person who can memorize long texts or
songs, and play an instrument, may be regarded as the beneficiary of contact
with the spirits (eg.
Khanty people).[47]
[edit]
Practice
Generally, the shaman traverses the
axis mundi
and enters the spirit world by effecting a transition of consciousness, entering
into an
ecstatic trance,
either
autohypnotically or through the use of
entheogens.
The methods employed are diverse, and are often used together. Methods for
effecting such trances are
NOTE FROM DEE: in the above article, it states that the
shaman goes to the underworld to get his information. Perhaps that's what
they did in the ancient times, and certain drug users still do that, but I don't
ever advise anyone to go to an underworld place to get god advice. There
are too many spiritual world's above the physical that are more benevolent
toward humanity and thats where one should go for advbice.
BAD DRUGS TO USE:
MARIJUANA - IT ONLY TAKES YOU TO THE ASTRAL WORLD
Written by Lawrence Young
|
Thursday, 11 March 2010 00:00 |
COLEUS
When psilocybin mushrooms are in short supply, and users are willing
to settle for a milder but similar mind excursion, they sometimes turn
to the coleus plant, particularly the species Coleus blumei and Coleus
pumila. The Mazatec Indians of southern Mexico have been tripping on
this psychedelic mint for years:
It takes about fifty to seventy large, colorful leaves of the coleus
plant to get someone going. They can be chewed thoroughly and swallowed.
If one prefers, the leaves can also be smoked and steeped in lukewarm
water for about an hour, after which the liquid is strained and drunk.
No one is exactly sure what gives coleus its psychoactive kick, but
we do know that only fresh leaves will work. Dried leaves have virtually
no effect.
While the drug has no really unpleasant or dangerous side effects,
some people do feel a degree of nausea about a half hour after. getting
it down. But the nausea goes away quickly and' is soon replaced by a
trippy, psilocybin-like state, colorful 'visual hallucinations and
patterns, and -telepathic and clairvoyant insights. The entire trip
lasts for about two hours.
Coleus plants can be purchased legally at most garden centers. Those
with green thumbs, who aren't too stoned to exercise them, might
purchase some seeds to grow their own.
|
Last Updated on Monday, 03 January 2011 22:35
|
LSD - YOU HAVE NO PERSONAL CONTROL AND IT'S ONLY POSITIVE IF YOU
HAVE A TOTALLY POSITIVE MIND SET
AYAWASHKA - EVIDENTLY THIS MUST BE DONE WITH A DOCTOR AT YOUR SIDE BECAUSE IT
CAN CAUSE A HEART ATTACK. THAT SAID, READ THIS:
Ayahuasca
Visions
Excerpted from Visionary
Vine: Hallucinogenic healing in the Peruvian Amazon, by Marlene Dobkin de
Rios. 1972, Waveland Press
In
the year that I worked in Belén, I spoke to many people about ayahuasca and
its effects. Listening to scores of informants talk about their experience
while taking the hallucinogen was very informative, but after a couple of
months this became somewhat repetitious. The same kinds of visions kept
occurring time after time, as former patients would describe jungle
creatures such as boa constrictors and viperous snakes that appeared before
them under ayahuasca. For the most part, after a certain confidence had been
established among informants, details of illnesses suffered and their
magical origin would be related as the reason for seeking a healer's help.
Under the effects of
the drug, a screen full of visions would appear to the person, often much
more exciting than the occasional movie he might attend in the city.
Although some claimed not to have received any visions under their
particular ayahuasca experience, most did have things to relate. Both river
and jungle animals would fill the mind's eye. Many people would claim to see
the person or persons who were responsible for bewitching them.
Some would report a
panorama of activity, in which a person would express his innermost thoughts
toward the patient, such as sexual desire, vengeance or hate, and then
proceed to manufacture some medicine to throw over their threshold or
perhaps slip unnoticed into a drink. Sometimes symbols would be reported,
rather than panoramic action. One woman spoke of a church and a white veil
that she saw in a sort of staccato vision, which represented to her how a
rejected suitor wanted her to leave her husband and children to run off and
get married. At times, a person would report seeing someone sneak up to
their house at night to slip an evil potion across the threshold. At other
times, someone might appear in a vision laughing sardonically at the man or
woman whom they were causing to be bewitched. In other cases, a totally
unknown man or woman would appear before a person in an ayahuasca vision.
However, in all cases it was the job of the experienced ayahuasquero
to interpret his patients' visions so as to clarify the cause of their
illness. Quite often, people would say that their healer, while under the
effects of the drug, would tell them he saw the person responsible for their
misfortune, but would not say who it was. It was left for their own drug
experience to bring forth this information. Through this kind of suggestion,
the patient would be brought to a pitch of expectation. It is not difficult
to imagine how affective need would be expressed by a particular vision or
illusion stimulated by the drug.
When an unknown person
appears before a patient, it becomes the healer's job to decide his
identity. Many people, however, see members of their family or else people
with whom they may be having personal difficulties appear before them,
including neighbors, ex-spouses, in-laws, a rejected lover, and so on. If
only part of a person is seen in profile, or a turned back or shoulder view,
the healer once again is called upon to interpret this vision. The type of
vision that is reported by a person may at times depend upon the rhythm of
the songs the healer sings. A stacatto beat may bring forth many fleeting
momentary visions, while slower songs may be used for more prolonged
visionary experiences, such as the ones used to identify evildoers.
The many visions of
snakes and boas reported by patients are used by healers to effect cures. It
is widely believed that a snake (called in Spanish, culebra) is the
mother spirit of the drug. Many herbs and medicines found in nature are
believed to have protective spirits which watch over their plant's use and
are jealous guardians. Such spirits on occasion must be propitiated when
their plant is cut down or removed by man from the jungle confines.
Some fishermen and
hunters in Belén who regularly bring psychedelics back from the heart of the
jungle to supply some of the ayahuasca healers in Iquitos leave offerings of
tobacco and food under the tree when they cut off the woody vine. People
often talk about the spirits of these plants as jealous guardians who must
be given special attention. Ayahuasca is no exception here, and dietary
prescriptions stressed again and again are justified by the jealous nature
of the plant. It is for this reason that salt, sweets, and lard must be
avoided by ayahuasca users for at least a twenty-four hour period preceding
and following the use of the purge. At times, sexual abstinence may also be
requested by the healer.
The mother spirit of
ayahuasca may transform herself into an animate creature such as a princess,
a queen, or any one of many different fantasy forms. This is done to find
out if the person who takes the purge is strong or fearful. Strength is
generally thought of in terms of self-domination, of not losing control of
oneself under the effects of ayahuasca, nor screaming in fear as jungle
creatures fill one's visions. For example, a commonly reported vision is
that a very large snake enters the circle around which a person is seated in
the jungle or else enters a room where one is taking ayahuasca. If the
patient is not frightened by this creature, the snake begins to teach the
person his song.
In a good session, a
certain moment will arrive when everyone who is under the effects of the
drug begins to sing a series of songs at the same time as they are visited
by the snake in their visions. A frightening vision is often described in
which a boa enters the patient's mouth. Often identified as the Yacumama
of folklore, these boa constrictors in everyday jungle life are enough to
cause horror to the most stout-hearted person. Although poisonless, such a
creature measures over twenty-five feet long and one foot wide. Its force is
prodigious, and people say it can eat animals of great size. If a person is
able to remain cool and not panic, this is a sign that he will be cured. As
the boa enters one's body, it is a further omen to the man or woman with
such expectations that he will be protected by the ayahuasca spirit. As with
don Federico, many healers prepare their patients for the drug experience by
discussing such common visions. Expectation among the Cholos, at least, is
great that such snakes will appear before them.
In the West, when we
read reports of hallucinogenic drug experiences, we don't generally find
similar kinds of visionary experience reported as we do in the rain forest.
Cultural expectations connected with the use of a hallucinogen such as
ayahuasca must be seen as the explanation for the recurrence of the
similarity in types of visions. Although I spoke to many people who had
never taken ayahuasca, most adults would comment in great detail about
points of information concerning the vine, which could later be verified
with healers or former patients. The presence of beliefs and expectations of
these people vis-a-vis the drug's action must be seen as influencing the
similarities reported in the actual drug experience.
This occurs not only
among the urban poor, but with primitive use of ayahuasca as well. One
recent study of the use of the psychedelic vine among the Cashinahua Indians
of Peru by Kensinger (1970), found a certain frequency of occurrence and a
high degree of similarity in the content of particular hallucinations.
Kensinger's informants reported brightly colored large snakes, jaguars, and
ocelots, spirits of ayahuasca, large trees often falling, lakes often filled
with anacondas and alligators, traders and their goods, and gardens. All
quite frequently were reported with a sense of motion. Certainly, other
factors of interest to most drug researchers enter the picture here, such as
the personality and past experience of the person taking the substance, the
setting in which the drug is taken, the dosage level and so on. However,
cultural variables must be stressed once again as a primary aspect of drug
use.
When reports made my
Europeans and Americans who have taken ayahuasca are compared to jungle
populations, some interesting contrasts emerge. The following are some brief
descriptions of experiences under ayahuasca tat Westerners, lacking a
cultural tradition of drug use have described for ayahuasca or its
alkaloids. My own experience with the vine has been included in these
accounts.
Richard Spruce: A
British botanist from Yorkshire, Spruce traveled throughout the Amazon and
its tributaries from 1849 to 1864. He made extensive collections of South
American flora and was the first modern investigator to identify ayahuasca
in 1851, although his materials were published posthumously. Actually, the
geographer Villavicencio wrote of the vine in his Geography of Ecuador,
which appeared in 1858. Spruce observed the used of the liana among the
Tukanoan tribes of the Uaupes River in the Brazilian Amazon. He wrote of the
caapi-drinking ceremony as follows:
I had gone with
the full intention of experimenting the caapi myself, but I had scarcely
dispatched one cup of the nauseous beverage, which is but half the dose,
when the ruler of the feast . . . came up with a woman bearing a large
calabash of caxiri (mandioca beer), of which I must need take a copious
draught, and as I know the mode of its preparation, it was gulped down
with secret loathing. Scarcely had I accomplished this feat, when a
large cigar 2 feet long and as thick as the wrist was put lighted into
my hand, and etiquette demanded that I should take a few whiffs of it--I
who had never in my life smoked a cigar or a pipe of tobacco. Above all
this, I must drink a large cup of palm wine, and it will readily be
understood that the effect of such a complex dose was a strong
inclination to vomit, which was only overcome by lying down in a hammock
and drinking a cup of coffee. (Cited in Schultes 1970, p. 26).
We can see from the above
that Spruce did not describe very many details of his own experience, except
of course, some interesting side comments on his disgust with native
alcoholic intoxicants.
Michael J. Harner: An
American anthropologist trained at the University of California at Berkeley,
Dr. Harner is now a professor of anthropology at the New School for Social
Research in New York. He went to study the Jivaro Indians of the Ecuadorian
Amazon in 1956-1957. During the first year that Dr. Harner worked among the
Jivaro, he didn't appreciate the psychological impact of the natema
or ayahuasca drink upon the native view of reality. The drink itself has
many names in different parts of the Amazon-called yagé or yajé
in Colombia, ayahuasca in Peru and parts of Ecuador, and caapi
in Brazil. The Jivaro are among the best known Amazonian group to use this
preparation in crossing over to the supernatural world at will to deal with
the forces they believe influence and even determine the events of waking
life. In 1961 Dr. Harner returned to the Ecuadorian Amazon and was able to
drink the hallucinogenic brew in the course of fieldwork with another Upper
Amazon Basin tribe.
For several hours
after drinking the brew, Harner found himself, although awake, in a world
literally beyond his wildest dreams. He met bird-headed people as well as
dragon-like creatures who explained that they were the true gods of this
world. He enlisted the services of other spirit helpers in attempting to fly
through the far reaches of the Galaxy. He found himself transported into a
trance where the supernatural seemed natural and realized that
anthropologists, including himself, had profoundly underestimated the
importance of the drug in affecting native ideology.
In 1964, Dr. Harner
returned to the Jivaro and studied the shamanistic use of the plant. An
article he published in 1968 in Natural History reproduces drawings of one
Jivaro shaman, who drew figures of what he saw while under the influence of
the powerful natema. Snakes, devils of the Christian religion and
jaguars were some of the things he saw.
Chilean Psychiatric
Patients: The Chilean psychiatrist, Claudio Naranjo, administered one of the
three major alkaloids of ayahuasca, called harmaline, to a population of
thirty volunteers in Santiago under controlled conditions. The reactions of
these persons are interesting to examine. Physical sensations accompanied
the drug experience, with a sense of numbness of the hands or feet generally
present. Distortions of body image were only rarely encountered, while
subjects indicated isolated physical symptoms such as pressure in the head,
discomfort in the chest or enhancement of sensations such as breathing or
blinking. Eighteen of the volunteers reported dizziness or general malaise,
which tended to appear or disappear throughout the session.
As far as perception
was concerned, rarely were distortions of forms, alterations in the sense of
depth or changes in the expression of faces part of the drug's effect.
Naranjo found that with harmaline, the environment remains essentially
unchanged, both in regard to its formal and aesthetic qualities. With eyes
open, the most often reported phenomenon was the superposition of images on
surfaces such as walls or ceiling. Or else imaginary scenes would be viewed
simultaneously along with an undistorted perception of surrounding objects.
Such imagery, however, was not usually taken to be "reality." Some people
described lightning-like flashes.
When the subject's
eyes were closed, colors were predominantly red-green or blue-orange
contrasts. Among his middle-class urban Chilean volunteers, Naranjo reported
the occurrence of certain themes such as felines, Negroes, and flying. More
than half the subjects reported buzzing sounds in their heads.
When he gave his
patients mescaline at a later date and compared the two sets of reports, he
found that harmaline effected emotional activity less than mescaline.
Thinking, too, was affected only in subtle ways, if at all. Naranjo found
visions his patients concerned with religious or philosophical problems
under harmaline's effects. The typical reaction could be said to be a
closed-eye contemplation of vivid imagery without further effect than wonder
and interest in its significance. The psychiatrist concluded that this was
quite in contrast to the ecstatic heavens or dreadful hells of other
hallucinogens. Interestingly enough, although harmaline had a lesser effect
on the intensity of feelings, it did cause qualitative changes in emotions.
In Naranjo's opinion, this may have accounted for the pronounced
amelioration of neurotic symptoms which eight of the thirty subjects
evidenced.
Desire to communicate
was found to be slight under the effects of harmaline. Other persons were
felt to be part of the external world and such contact was avoided. Some of
Naranjo's subjects felt that certain scenes which they saw had really
happened, with their own disembodied presence bearing witness to them in a
different time and place. He saw this to match the experience reported for
South American shamans who take ayahuasca for purposes of divination. In
further animal experimentations Naranjo did with harmaline, he found complex
brain modification which permitted him to conclude that the
neurophysiological picture matches that of the traditional ayahuasca
dreaming often reported, in that the states he described involved lethargy,
immobility, closed eyes and generalized withdrawal from the environment. At
the same time there was an alertness to mental processes and an activation
of fantasy.
Alien Ginsberg: The
well-known poet Alien Ginsberg and the writer William S. Burroughs
corresponded about the powerful psychedelic vine. Burroughs' early letters
to Ginsberg in 1951 described his picaresque search for the mind-expanding
drug, known in Colombia as yagé. Some seven years later, Ginsberg
wrote to Burroughs about his own experience with ayahuasca in Pucallpa,
Peru. Excerpts from the following letter published in Yagé Letters,
is dated June 10, 1960:
... the first
time, much stronger than the drink I had in Lima, Ayahuasca, can be
bottled and transported and stay strong, as long as it does not
ferment--needs well closed bottle. Drank a cup-slightly fermented
also--lay back and after an hour . . . began seeing or feeling what I
thought was the Great Being, or some sense of It, approaching my mind
like a big wet vagina--lay back in that for a while--only image I can
come up with is of a big black hole of God-Nose through which I peered
into a mystery--and the black hole surrounded by all creation
particularly colored snakes--all real.
I felt somewhat
like what this image represents, the sense of it so real. The eye is
imaginary image, to give life to the picture. Also a great feeling of
pleasantness in my body, no nausea. Lasted in different phases about 2
hours--the effects wore off after 3-the phantasy itself lasted from 3/4
of hour after I drink to 21 hours later more or less.
Ginsberg also describes a
second experience as follows:
... then lay down
expecting God knows what other pleasant vision and then I began to get
high--and then the whole fucking Cosmos broke loose around me, I think
the strongest and worst I've ever had it nearly (I still reserve the
Harlem experiences, being Natural, in abeyance. The LSD was Perfection
but didn't get me so deep in nor so horribly in)--First I began to
realize my worry about the mosquitoes or vomiting was silly as there was
the great stake of life and Death--I felt faced by Death, my skull in my
beard on pallet and porch rolling back and forth and settling finally as
if in reproduction of the last physical move I make before settling into
real death--got nauseous, rushed out and began vomiting, all covered
with snakes, like a Snake Seraph, colored serpents in aureole all around
my body, I felt like a snake vomiting out the universe ...
Ginsberg's visions
continued with spectral rays around the hut in which he was taking
ayahuasca. Although the crooning of the maestro was comforting, he was
frightened and lay there with waves of fear rolling over him. He resigned
himself to whatever fate was in store, after a thorough examination of his
soul. He feared he would go mad, he wrote, if he took yagé again, although
he had plans to go upriver on a six-hour journey to take ayahuasca again
with an Indian group.
Richard Evans
Schultes: An eminent American botanist and world authority on narcotic and
stimulating plants, Dr. Schultes is now director of the Harvard Botanical
Museum. He spent fourteen years from 1941 to 1954 living with various Indian
groups of the South American Amazon, and has identified many little-known
hallucinogenic plants. He became interested in Spruce's work on South
America and retraced most of his itinerary, re-collecting many of the plants
that Spruce originally found in that area. Schultes' list of publications is
enormous: he has worked in areas from Mexico to Brazil. Editor of the
prestigious journal, Economic Botany, Dr. Schultes has spent much of
his botanical career in helping to clarify taxonomic problems connected with
the ayahuasca vine. Like other scientists in the field of botany, psychiatry
and medicine, Schultes prefers not to take anyone's word that a particular
plant can cause a particular effect. Whenever possible, he has taken
preparations in ritual settings along with his informants.
In discussing his own
Banisteriopsis experience, he mentions that it is often difficult to
describe an ayahuasca intoxication since the effects of the alkaloid
harmine, apparently the prime psychoactive agent, does react variably from
one person to another. Moreover, methods of preparing the plant differ from
area to area and admixtures can alter the effects of the drink's principal
ingredient.
Dr. Schultes
summarizes his own experiences as follows:
"... The intoxication
began with a feeling of giddiness and nervousness, soon followed by
nausea, occasional vomiting and profuse perspiration. Occasionally, the
vision was disturbed by flashes of light and upon closing the eyes, a
bluish haze sometimes appeared. A period of abnormal lassitude then set
in during which colors increased in intensity. Sooner or later a deep
sleep interrupted by dream-like sequence began. The only after-effect
noticed was intestinal upset and diarrhea on the following day".
Marlene Dobkin de Rios:
When I spent three months in 1967 studying mescaline healing in the Peruvian
coast, I observed several ritual sessions where I was invited to drink the
hallucinogenic potion. Yet, although it was readily available to me, I must
admit that I was frightened, in fact horrified to imagine all the terrible
things that self-knowledge might bring me. Sure as I was that I was
harboring all sorts of incurable neuroses within, I hesitated and decided
not to try the San Pedro brew. Many rationalizations sprung to mind--time
was short and I might have bad side-effects. What would I do if the after
effects were so severe that I couldn't continue my work? I felt alone, and
what would happen if my self-protective shield was knocked over? And so,
despite the kindly offers of my informants and the healers I visited, I
resolved not to try the mescaline cactus.
When I returned home
and wrote up my field experiences about San Pedro use, it seemed as though I
had somehow missed the point. In October 1967, I was invited to participate
in a conference sponsored by the R. Bucke Society in Montreal, Canada. Bucke
was a Canadian psychiatrist who coined the term cosmic consciousness.
The society which bore his name was concerned with religious and mystical
states in which Bucke showed much interest, despite the general disdain and
scorn such matters still hold for many serious scientists.
At the meeting, after
listening to various participants discuss some aspect of the question, "Do
Psychedelic Drugs have Religious Significance?", I realized that the reality
I reported on was quite a different one than that of people who used such
substances for mystical or religious purposes. By the time I returned to
Peru in June of 1968 to begin my ayahuasca study, I sensed that if I were
ever to go beyond the detachment that I had so carefully cultivated, I would
have to take ayahuasca myself.
Yet, as the months
passed and opportunities presented themselves to try ayahuasca, I still
managed to avoid the experience. Finally, the time approached for me to
leave Iquitos to participate in a symposium on "Hallucinogens and Shamanism"
which was to be held at the American Anthropological Association's annual
meeting in Seattle, Washington. I knew that I would be addressing a large
group of my colleagues about a substance which in truth, I had to admit I
knew very little. Although I had been collecting data for almost five months
on ayahuasca, it was really just hearsay evidence. I often had the smug
feeling that I was the only sane person in an insane world.
Resolved then finally
to take the purge, I decided first to take advantage of the availability of
a small dose of 100 micrograms of LSD, which my colleague and I originally
planned to give to the healers we worked with at the end of our study.
Unfortunately, this plan did not materialize, as legal production of such
substances was terminated. Nonetheless, I was able to take the LSD at home
under medical supervision, albeit in the comfort of my Iquitos house,
surrounded by the music I liked, with a friend as company and in the
presence of paintings, folk art, and flowers. Two weeks later I took an
unknown dose of ayahuasca mixed with chacruna (probably containing DMT)
under the supervision of don Antonio. My experience with LSD was simply one
of the most aesthetically rewarding experiences I have ever had in my life.
Accompanied by eighteenth century harp music which seemed endless in its
reception, I could not really describe the aesthetic dimensions of the
fast-moving kaleideoscopic visions, although many medieval images probably
invoked by the quality of the music filled my vision. As the height of these
pseudo-illusions lessened, I found myself discussing who I was, what I was
doing, what I wanted from life, what life meant to me, and a series of
questions that I hadn't been concerned with since I was a teenager. I might
point out that at the beginning of the session, upon the advice of a friend,
I decided to ponerme en bianco--or simply, to flow with the force of
the experience. From my readings about drug experiments, I knew that a
common feature of the "bad trip" was the resistance that a person might
offer in attempting to hold back or try to control the drug's effects.
When I took ayahuasca,
the previous LSD experience stood me in good stead in that my book-learned
expectations had been replaced by the real thing. It was with enthusiastic
expectation that I met don Antonio one Monday night, along with my
colleague, to take the ayahuasca brew that had been prepared for me.
That evening in Belén,
Antonio was even busier than usual, attending to the many patients who came
to him to be exorcised or treated for assorted ailments. I sat patiently for
over an hour, chatting with my colleague, Dr. Rios, who had just returned
from a brief trip to Lima. He was full of details about the people we knew.
Finally, Antonio led us through a maze of houses to a distant reach of
Venecia. where a friend of his allowed him to use his floating balsa house
for our session. Two other people were present, but I paid very little
attention to them in my nervousness. We got comfortably seated on the floor
of the house, and Antonio passed the potion around. I noticed as I drank
that Antonio, to be sure that the "gringa" got her full share of
visions, gave me a cup brim-full of the not so pleasant-smelling liquid.
Others who drank that night, in retrospect, seemed to have been given a much
smaller amount.
The following is an
account of what happened:
About ten minutes
later, feelings of strangeness came over my body and I had difficulty in
coordinating extremities. Quick-arriving visual forms and movements hit
before my eyes some twenty minutes after taking the drink, and a certain
amount of anxiety that was not difficult to handle was felt, especially when
Halloween-type demons in primary reds, greens and blues loomed large and
then receded before me. Very fast-moving imagery almost like Bosch's
paintings appeared, which at times were difficult to focus upon. At one
point after I touched the arm of my friend for reassurance, the primary
colors changed to flaming yellows and pinks, as a cornucopia full of warmth
filled the visions before my eyes and gave me a sort of peripheral vision
extending toward the person I had touched. Then in harmony with the healer's
schacapa, a series of leaf-faced visions appeared, while my eyes
remained open. They were followed by a full-length colored vision of a
Peruvian woman, unknown to me but sneering in my direction, which appeared
before me. Then more visions arrived, followed by heavy vomiting and
diarrhea which lasted for about three hours.
In New York, where I
grew up, vomiting was hardly anything to celebrate, and I remember my
concern at the terrible noises I made with the "dry heaves" that afflicted
me. Yet, later on, when chatting with others, I realized that in the rain
forest, people periodically induced vomiting in their children so as to
purge them of the various parasitical illnesses which are rampant in the
region.
My colleague told me
later on that don Antonio in his subsequent healing sessions would often
refer to the gringa who had vomited heavily with ayahuasca and the
terrible noises she made. He even imitated me to the great amusement of his
audience.
Throughout the
experience, any light was painful to my eyes. Time was experienced as very
slow-moving. After-effects included physical weakness for a day or two, but
a general sense of well-being and looseness in dealing with others.
At this point, it
might be interesting to examine some of my experiences under ayahuasca,
since my own lack of a cultural expectation toward the use of such a
substance gave me differing responses than those reported by the informants
with whom I worked, despite the fact that I had been collecting data on
informants' visions. No jungle creatures filled my vision, nor did I
experience the often-reported floating sensation. The visions I had
contained symbols of my own culture. The unknown woman who appeared to me in
my vision was dressed very much like the urban poor among whom I worked, but
she somehow looked more opulent and well-off than many of the near-starving
friends I had made in Belén. I remember my curiosity at her apparent dislike
of me and that she should behave in that manner, but I didn't pay much
attention to the vision nor did it change my mood at all. Later on, when
telling of my experiences to friends in Belén, some ventured that this woman
who appeared to me may have been responsible for a parasitic illness I
developed during the course of my work. I could see how people appearing
before a sick person might easily be linked to malice regardless of whether
or not they are known to the patient. Had I grown up in this society and
received continual conditioning toward a belief in magical source of
sickness, it is quite probable that I would have interpreted this vision as
a revelation of who it was that caused me to become ill.
When I took ayahuasca,
I was unaware of the unwritten rule about not touching another person. I was
later told by the healer who guided my ayahuasca session that I had received
a double dose of the potion by touching another person and magically had the
experience of two doses. The vomiting and diarrhea that afflicted me, thus,
were my own fault for not following precepts that were unknown to me. The
Peruvian painter, Yando, whose arm I touched during the session has prepared
a series of drawings portraying the visions he has had under the influence
of ayahuasca. In addition, he has made some ink drawings of the sessions
which are difficult to photograph because of the problem of pupilary
dilation and painful light. That evening, he had no visions from the purge.
The feelings of
well-being that dodged my steps for several months after the ayahuasca
experience were one area, however, that did overlap with my informants'
reports. Many people agree that the ayahuasca experience stays with them for
a long time, relaxing them and making their dealings with others somewhat
more easy and fruitful.
FROM:
http://www.biopark.org/peru/ayavisions.html
ABOUT THE VISIONS
Some Important Iconographical Motifs
Spaceships
The spaceship motif has an important place in Pablo's visions. As we saw
earlier, when the curandera who cured his sister gave him ayahuasca, Pablo
saw a huge flying saucer making a tremendous noise that made him panic
(Vision 7). Don Manuel Amaringo, Pablo's older brother, has a similar story.
He told me - with tears in his eyes - that the main icaro he employed to cure
many people he learned from a fairy called Altos Cielos Nieves Tenebrosas,
who came in a blue spaceship:
She asked me: "Do you want to listen to my song?"
She sang and that song I have always kept in my heart.
In spite of the frequency with which Pablo depicts spaceships, he is sparse
in his commentary about them. Pablo says that these vehicles may take many
shapes, are able to attain infinite speed, and can travel underwater or under
the earth. The beings travelling in them are like spirits, having bodies more
subtle than ours, appearing and disappearing at will. They belong to advanced
extraterrestrial civilizations that live in perfect harmony. Great Amerindian
civilizations like the Maya, Tiahuanaco, and Inca had contact with these
beings. Pablo says that he saw in his journeys with ayahuasca that the Maya
knew about this brew, and that they left for other worlds at some point in
their history, but are about to return to this planet. In fact he says that
some of the flying saucers seen by people today are piloted by Maya wise
men.[48]
[footnote #48]
A similar idea has been reported by German anthropologist Angelika
Gebhart-Sayer. In 1981 while doing fieldwork in Caimito, a small Shipibo
settlement by the Ucayali River, her indian friends were worried about
strange light phenomena they had witnessed for months, and which they
interpreted as a new tactic of white people to penetrate their tribal
territories. When they approached the lights they disappeared. On several
occasions Gebhart-Sayer herself saw soundless yellowish lights about the size
of a football, moving about 400 meters away, and about one meter above the
ground. She could not find any logical explaination for what she saw. Jose
Santos, the shaman, calmed the people, explaining that in an ayahuasca vision
he understood what it was: a golden airplane with big lamps and beautifully
decorated seats. "The pilot, a distinguished Inca, steps out. Sometimes he
wears the modern clothes of white people, sometimes a precious Inca cushma
{traditional men's garment}. We bow to each other, but don't speak, because
we know each other's thoughts. Then he withdraws. The time has not yet
arrived for him to speak. The Incas want to ally themselves with us, so as to
defeat the white and mestizo, and establish a great empire in which we will
live our traditional life, and will possess both the commodities of the Incas
and the white. The time will come soon in which he will bring presents and
give guidance. (Gebhart-Sayer 1987:141-2)
Finnish historian Martti Parssinen kindly indicated to me a text written by
Father Francisco de San Jose on a phenomenon the missionary witnessed at the
confluence of the Pozuzo and Ucayali rivers on August 8, 1767. Father
Francisco and other missionaries had been surrounded at night by a group of
hostile Conibos, who were shooting their arrows at them, which they answered
with gunfire. He writes:
We were in the midst of this battle when something happened well worth
remembering. We saw, as much Christians as gentiles, a globe of light
brighter than the moon that flew over the lines of the Conibos and
lighted the while field. I don't know whether the Indians saw any
mystery in the event, but I only know they abandoned their arrows...
(San Jose 1767:364)
[end]
Extraterrestrials are in contact with the nina-runas (fire people) that
live in the interior of volcanoes. They communicate telepathically with each
other. Under the effects of ayahuasca one can see these beings and their
vehicles, but few vegetalistas actually have contact with them, only chosen
ones, to whom extraterrestrials teach power songs and give useful information
to help cure their patients.
French anthropologist Francoise Barbira-Freedman, who did extensive work
among the Lamista of San Martin province, told me that among her shaman
informants spaceship sightings in ayahuasca were common. When I visited Don
Manuel Shuna, Pablo's uncle, a vegetalista more than 90 years old, I showed
his several photographs of Pablo's paintings. Pointing to the flying saucer
in one of the photographs he told me with excitement, almost with stress,
that the last two years he had been haunted by people coming out of machines
like that. He said that these people fly standing slightly above the surface
of the water. Don Manuel describes their machines as being about 50 meters
long, with lights that make the night as bright as the day. When at rest they
never touch the ground or the water, but remain suspended in the air.
Sometimes the beings on board these machines knock down and take whole trees
with them. Don Manuel said:
They know when I am taking ayahuasca. They come and sing all sorts of
songs, and the icaros I sing. They also know how to pray. They want to
be friends with me, becuase there are things these people don't know.
They want to take me with them, but I don't want to go because these
people eat each other. They tried to frighten me by moving the earth,
or felling large trees. They almost made me crazy. But they no longer
come close because I blew tobacco on them.
It is of course very difficult to know what to make of this kind of report.
It seems that shamans are constantly appropriating symbolically whatever
innovations they see or hear about, using them in their visions as vivid
metaphors to further explore the spirit realms, to increase their knowledge,
or to defend themselves from supernatural attack. Shipibo shamans receive
books in which they can read the condition of patients, have spirit
pharmacies, or travel on airplanes covered with meaningful geometric designs
to the bottom of lakes to recover the caya (soul) of their patients
(Gebhart-Sayer 1985:168,172;1986:205;1987:240); Canelos Quichua receive from
the spirits X-ray machines, blood pressure apparatuses, stethoscopes, and
large bright surgical lights (Whitten 1985:147); an acculturated Campa shaman
uses in his healing songs radio frequencies to communicate with water spirits
(Chevalier 1982:352-3); Shuar shamans, who acquire from various plants,
animals, stones, or other objects magical arrows (tsentsak) to cure or defend
themselves, also get them from a witrur (from Spanish vitrola, phonograph)
(Pellizzaro 1976:23,249); Don Alejandro Vazquez, a vegetalista living in
Iquitos, told me that besides angels with swords and soldiers with guns, he
has a jet fighter which he uses when he is attacked by strong sorcerers (Luna
1986:93; see also Pellizzaro 1976:47); Don Fidel Mosombite, an ayahuasquero
of Pucallpa, told me that in his visions he was given magical keys, so that
he was able to drive beautiful cars and airplanes of many kinds.
Flying is one of the most common themes of shamanism anywhere. The shaman
may transform himself into a bird, insect, or a winged being, or be taken by
an animal or being into other realms. Contemporary shamans sometimes use
metaphors based on modern innovations to express the idea of flying. Thus it
is not strange that the UFO motif, which is part of modern imagery - perhaps,
as proposed by Jung (1959), even an archetypal expression of our times - is
used by shamans as a device for spiritual transportation into other worlds.
The flying saucers, extraterrestrial beings, and intergalactic civilizations
that appear in Pablo's paintings should not necessarily be considered unusual
or extraneous to Amazonian shamanism; they may be manifestations of old
motifs. Descriptions of shamanic journeys under the influence of ayahuasca
and other psychotropic plants, even among culturally isolated Amazonian
tribes, frequently include the idea of a shaman ascending to heaven to mingle
with heavenly people or, conversely, celestial beings descending to the place
of the ceremony. (cf. Gomez 1969; Reichel-Dolmatoff 1971:43,173; Vickers &
Plowman 1984:19; Ramirez de Jara & Pinzon 1986:173-4; Chaumeil 1982:40;
Cipoletti1987;etc.).[50]
[footnote #50]
An interesting example from Cuna cosmology has been reported by Gomez:
The stars are the lights of a dwelling group of a nature which is
intermediate between solid bodies and air. Those dwellings are
inhabited by beautiful women who in the night spin cotton lighted
by lamps similar to those of white people.
They reproduce themselves by the will of Paptummatti {literally,
the Great Father} without the intervention of men, always giving
birth to females. They move from one house to the other by means of
golden saucers with which they also travel to other worlds,
occasionally descending to any of them to transport in their vehicles
those persons who are worthy of divine favor.
The author then adds the following footnote:
In Cuna mythology, there are numerous references to these flying saucers
in their narrations about cultural heroes. This notion has gone over
to the folklore, and descriptions of these saucers occur in daily life.
(Gomez 1969:67)
[end]
Both Valle (1979) and Meheust (1988) have noticed the parallelism that can be
found between folkloristic motifs, shamanic journeys, and flying saucer
abductions. As in other parts of the world today, the Amazon is constantly
being bombarded by exotic new images and symbols that rapidly intermingle
with traditional beliefs.
On the other hand, the connection between UFOs and tryptamine hallucinogens
has been pointed out by Terence McKenna, who has ascertained by questionaire
that UFO contact is the motif most frequently mentioned by people who take
psilocybin recreationally, using 15-milligram-range doses sufficient to
elicit the full spectrum of psychedelic effects (cf. McKenna 1984,1989). I
have heard of such stories by Westerners who have taken ayahuasca, Psilocybin
cubensis, or pure dimethyltryptamine. As Valle (1979:209-10) has pointed out,
the UFOs are physical manifestations that cannot be understood apart from
their psychic and symbolic reality. The UFO motif is a subject that should
not be neglected by cognitive anthropologists, depth psychologists, and
people interested in the mythologies of modern man.
What follows are excerpts from the descriptions of the visions which contain
extraterrestrial themes including entities, vehicles, cities, abduction, etc.
THE VISIONS
PART I: PLANT-TEACHERS AND SHAMANIC POWERS
** VISION 2: ORIGIN OF AYAHUASCA
[..] To the left we see the giant Liborim with a magical flying dagger he
uses against his enemies. Behind him there are three flying saucers coming
from Andromeda to influence those learning magical sciences with their
enigmatic vibrations.
In front of the flying saucer is the house where several curanderos are in
the midst of these beautiful ayahuasca visions.
** VISION 4: THE SPIRITS OR MOTHERS OF THE PLANTS
[..] Further in the background a great garden stretches back to an
enchanted castle on the outskirts of the dense city Ankord. Ankord is a
mysterious city that lies in some unknown part of the earth. Over the city
circles a strange spaceship.
** VISION 7: CURANDERA TRANSFORMED INTO A BOA
This is a very strong vision in which we see that a great vegetalista
curandera has become a beautiful queen wearing a golden crown, with the body
of a blue serpent with disc-shaped marks.
Some of her companions are frightened and haven't the courage to look at
her and withstand the aura she makes sprout from their heads. She unfolds in
their midst, showing them the power she possesses. She makes them see and
listen to a great roaring machine in the form of a disc of very complicated
structure and a flashing luminescence. Violet, orange, and yellow lights
emanate from this machine. It is a large cosmic ship capable of moving at
fantastic speeds, built by beings with an intelligence superior to humans.
** VISION 8: THE POWERS OF THE MARIRIS
[..] Above the queen appear the killo-caranchi {the yellow skins}, whose
hair takes the form of the cobra. The killo-caranchi are engaged in a magical
tambourine dance. Behind them flying saucers appear from the most distant
reaches of the universe. Some day, far in the future, mankind will be able
to comprehend these unfathomable beings.
** VISION 9: EL SOLITARIO
A shaman has taken ayahuasca in solitude. [..] In the background we see
several giants from Antares, a distant galaxy; they have come to visit the
Earth in their flying saucer. To the right several guardians prevent the
uninitiated from entering their esoteric city.
** VISION 10: INCAIC VISION
[..] To the right we see a creature with wings and an eagle's head, always
travelling through the universe. [..] In the background are three spaceships
from Andromeda, just arriving from a visit to the subaquatic city. We also
see two celestial beings controlling the solar rays to benefit the earth.
** VISION 13: IN CONNECTION WITH HEALERS IN TIME AND SPACE
This is a mareacion [120] produced by cielo ayahuasca [sky ayahuasca].
[footnote #120]
Mareacion is the term used in the Peruvian Amazon to designate the
hallucinatory effect of psychtropic plants.
[end]
We see shamans from different parts of the world, all practicing vegetal and
spiritual medicine. [...] Also present are two women called cuayacunas or
caressing women. At their side is an extraterrestrial ship from Ganymede with
a magic ladder by which the crew may disembark.
[..] Below are two ships that have come from Venus; their crews approach
the house of the shaman in haste. In front of the house is the supay-tuyuyo
{tuyuyo, a large bird}, which the master uses as a vehicle when leaving for
the outer world and space regions. Below are the callampas {mushrooms} and
the callampa machaco {mushroom snake}. [..]
At the bottom is an Inca priest or Varayok, guardian of the temples of the
occult sciences of this culture. He has had direct contact with
extraterrestrial beings from Andromeda, whose vision is very much superior to
ours and who gave specialized knowledge to the Tahuantinsuyo shamans.[122]
[footnote #122]
Tahuantinsuyo (Tawantin-soyo): the empire of the Four Querters,
the Inca empire.
[end]
To the extreme right we see a lama, illustrious master of healing by means of
the plants of the mystical mountains of the Himalaya, surrounded by very wise
men who are well-versed in the knowledge of the vegetal world.
PART II: SPIRIT WORLD
A. FOREST SPIRITS
** Vision 14: THE THREE POWERS
[..] Four flying objects always accompany the sylphs as guardians wherever
they go.
** VISION 16: THE SESSION OF THE CHULLACHAKI
[..] In the upper left corner is the chirapa {rainbow} and two dazzling
spaceships that hasten to make contact with human beings. They come from the
Pleiades.
In the pond, on top of two ivory towers, the yanahuarmis twins {black
women} are sitting with nets to catch the spaceships. They wish to take them
to the bottom and make the crew members live with them in luxurious aquatic
palaces.
On the right there is another extraterrestrial spaceship with a melodious
icaro that has come from the Kima constellation. It emanates wisdom in the
form of heavenly light.
B. CHTHONIC SPIRITS
** VISION 18: MURAYA ENTERING THE SUBAQUATIC WORLD
[..] In the middle is seen an airport for extraterrestrial spaceships from
various places. A ship from Jupiter descends to land in this airport at the
bottom of the river. The ship in the center of the airport is from Ganymede.
The one at the right is from Venus, the one at the left is from Saturn, and
the one in the back from mars.
** VISION 21: THE SUBLIMITY OF THE SUMIRUNA
In the center we see an opening to the subaquatic worlds. [..]
Through this hole the great characters of that world send a sumiruna to
space with the help of the ancash silfos {blue sylphs} who transport him in a
glass tube, which is the lupuna colorada {red lupina, Cavallinesia sp.}.
There we see him now, the sumiruna, standing on a ball of high-pressure gas,
ready for levitation. [137]
[footnote #137]
Pablo's description of a lupuna colorada tree connecting the underwater
world with space has a striking parallelism in the mythology of the Shipibo
as presented by Roe (1982:118-9). According to this author, the central
pillar supporting the multiple worlds of the Shipibo cosmos is a gigantic
World Tree, often a lupuna tree, which is usually hollow and contains fish,
the water of its interior communicating with the waters of the subaquatic
region. A lupina with a stairway leading to the tree canopy is found in
Vision 5. See Chaumeil (1983:154,213) on the lupina as an axis mundi among
the Yagua.
[end]
C. OURANIAN SPIRITS
** VISION 25: VISION OF THE PLANETS
In the vision we also see a spaceship coming from Mars, one of the planets
shown, which is comprised of four different regions - that of the great
volcanoes, the region of deep canyons, the region of great craters, and the
region of the terraces, full of deep caves.
A little beyond is Jupiter and even farther out is Guibori, a fairy, with
her magic blue star. Two comets are travelling very fast. Vegetalistas are
able to call them to travel to distant places in the universe.
In the center we see the other planets: Saturn, Uranus, Neptune, and Pluto.
Vegetalistas may visit all these planets rather easily, because they are not
very far away.
In the background we see Nina-runa with her horses of fire. She is called
upon by shamans as a powerful defense.
To the left we see Venus, from which a spaceship is coming.
** VISION 26: THE TIAHUANACO REALM
In the center of the painting we see two people from the Tiahuanaco culture
of Lake Titicaca. The man is called Papamtua (father that takes care of
everybody) and the woman Mamamtua (mother of all human beings). They are in
contact with huaira-cuchas, beings from distant galaxies with skin as white as
paper.
Here there are also several ruiro-piramides {round pyramids}, also called
allpahuichcan {round tombs}, from a mystical city called Persivann, located
in the magical esoteric triangle of the radiant Pleiades. People of great
wisdom are coming out of the pyramids, expert in cryptesthesia.
[..] Behind is the vine of the lucero ayahuasca {star ayahuasca}. Its
leaves are like boats, and also like hummingbirds, carrying people from
Antares. With their songs these people teach new medicinal techniques.
In the lower right corner there is a being whose body is made of triangles.
He is a Manchay Barayuc, a giant soldier of a city in the Pleiades.
** VISION 27: SPIRITS DESCENDING ON A BANCO
To the left there is a Sachamama with a rainbow coming from her eyes. Near
her is a medicinal plant called maramara {unidentified}. Above is a flying
saucer that comes from one of Saturn's satellites, and two angels armed with
swords and spherical sheilds.
PART III: ILLNESS AND CURING
** VISION 28: SPIRITUAL HEART OPERATION
This happened when I arrived in Tamanco in 1959. My father took me to a
settlement called Brazil. In a house on one end of town lived a woman called
Maria Pacaya. My father had to cure several patients, and there he took
ayahuasca. He also gave me the brew after blowing on it with the purpose of
helping me, as I was suffering from a heart disease.
The brew was so strong that I was at the edge of screaming. The visions
were so vivid that I thought what I saw was not just imagination, but a
contact with something physical and real. I saw sphinxes; I was in Africa,
Europe, and the Americas; suddenly I saw a doctor dressed in a grey-violet
suit. He was an American. His wife was wearing an emerald-green dress. Their
daughter had a dress of the same color. They seemed to be nurses, and had
with them scalpels, scissors, pincers, hooks, cotton, needles and thread, and
medicine of various kinds.
The doctor asked me to take off my shirt. He took a large, broad knife and
opened me from the clavicle to the last rib of the left side. With a hammer
he broke the ribs and opened my chest. He put my heart on a dish, where he
operated on its arteries and joined them with some sort of soft plastic
tubes. The doctor showed me the location of the damage in my arteries.
In the meantime the daughter of the doctor had already prepared the needle
and threaded needle to sew the wound. They put my heart back in its place,
closed my chest, and cleansed and sewed up the wound. They told me that I had
to fast for a week. I did so, and since then I have felt perfect.[149]
[footnote #149]
In the course of interviews with vegetalistas and their patients I have
encountered several narrations in which healing takes place through imagery,
either in the visions or in dreams. [..] Clodomir Monteiro da Silva reports
that Sebastiao Costa, a disciple of Irineu Serra, the founder of the Santo
Daime (ayahuasca) church in Brazil, was "operated on" under the effects of
the brew. He saw his body lying in front of him, and two men arrived with
instruments, removed his bones and put them back into his body, opened his
body, and took a square piece out from which three small animals came that
were the cause of the illness (Monteiro 1985:104-5).
This seems to suggest that in the visions the patients or the shaman
metaphorically enacts the healing process, and it is this visualization which
carries out the healing (cf. Achterberg 1985).
[end]
** VISION 29: TYPES OF SORCERY
Here we see King Kundal, the master of the Huairamama {the great snake
mother of the air}. [..] He has an umbrella made of meteors. It is said that
those meteors are special ships with a psychomagnetic nucleus.
[..] In front of the city we see a flying object that approaches the house
where ayahuasca is taken. It comes from the planet Mars, and in it come
goblins, experts in surgical operations. They come from the area of the
inpenetrable craters.
[..] Further down we see another extraterrestrial ship, which comes from
the galaxy Antares with beings of elastic body who do not walk upon the
ground, as they have strong levitation powers which can suspend even the
heaviest body.
** VISION 31: CUNGATUYA
In the background, we see a big spaceship from the Kima constellation, with
powerful knowledge about meditation and levitation.
** VISION 32: PREGNANT BY AN ANACONDA
[..] The spaceship behind her is seeing to it that the boa is not stronger
than vegetalista and thus cannot harm him. It comes from a galaxy where there
is a city called Aponia, where the people live in peace without knowing
money, only love; where people don't fight against each other, but work in
harmony.
** VISION 33: CAMPANA AYAHUASCA
We see a flying object coming from the North with blue beings from Venus.
Half the body of these beings is like that of humans, the other half is made
only of energy. They come to teach the vegetalistas medicine. [..]
In the center is a spaceship that travels at great speeds, [..]
** VISION 36: INCORPORATION IN A PATIENT
[..] The helpers of the vegetalistas are genies of ancient cultures. [..]
Further up is the great pythonic Lui Ce Fu with his sparkling radiant power,
smoking his visionary pipe that takes him to faraway places, where he gets
to know different masters of the occult sciences. [..]
** VISION 38: FRIGHTENED BY THE CHULLACHAKI
[..] Below, glowing with green, red, and yellow lights, is a spaceship of
the elves who live on terraces of the planet Mars, and who from time to time
visit the Earth.
** VISION 39 RECOVERING A YOUNG MAN KIDNAPPED BY A YAKURUNA
[..] On the left we see a powerful cosmic ship that moves through the
different galaxies bringing auras of great wisdom.
** VISION 41: PULSATIONS
[..] In the upper right corner we see a spaceship coming from a distant
place, near the edge of the universe, where darkness becomes solid and
inpenetrable. It has come here by travelling through trillions of galaxies of
the unfathomable universe one can visit by means of the sacred plant
ayahuasca. The people of the world from which this spaceship comes live in
perfect harmony, love, and wisdom, without egoism and wars.
** VISION 42: LUCERO AYAHUASCA
This is a vision produced by one of the varieties of ayahuasca. [..]
There is also an extraterrestrial spaceship with standards pointing towards
the four cardinal points. In this ship come being from the constellation
Kima. They resemble humans and speak very slowly.
In the lower part of the painting there are several giants that come from
the center of the galaxy Antares. They have great power and teach icaros that
many vegetalistas use to cure snake bites or the bites of other poisonous
animals.
** VISION 45: VEGETALISTAS TRANSFORMING THEMSELVES INTO WOLVES TO HIDE
FROM A SORCERER.
In this painting we see a sumi, or great sorcerer, trying to cause harm to
a group of people peacefully taking ayahuasca. He is wearing a sword the
color of fire. As he moves, lightning and thunder are produced.
NOTE: This painting shows a sorcerer flying through the air. He is
roughly saucer shaped, with colorful lights and markings.
** VISION 46: SEPULTURA TONDURI
This vision is called sepultura tonduri {Spanish sepultura=grave, funeral},
which is a very sad and frightening icaro, sung by a sorcerer to kill a
person or his enemy. [..]
But this muraya is stronger than the three vegetalistas. We see to the far
right how he summons his powers, the nina-rumis volcanoes {nina=fire,
rumis=stone}, which are mighty with their lava flows and earthquakes and
their large spaceships , which come to attack making circles with laser nets,
ready to catch in their traps everything the sorcerer uses.
** VISION 47: ELECTROMAGNETISM OF THE YANA-YAKUMAMA
[..] The icaros of the curandero pull the black boa towards a hole in the
ground, where it will be closed with circling discs, charged with
radioactivity, which were brought by the great acrobats called
yura-pachacama, white souls who take care of the universe.
** VISION 49: GRADATION OF POWERS
A splendid vision in which the sublime powers of the invisible world are
seen as luminous rays, with qualities or grades that go beyond all human
knowledge. [..] Then there is a turqueise-blue ray representing the sapphire.
There we see angels or messengers who roam the vast universe, dwelling in
different galaxies for some time. The have extrasensory wisdom and move with
the speed of thought. They are the guardians appointed to the immense
universe.
Bibliography of references cited in this excerpt compilation::
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78(87/88)49-83.
Chevalier, Jacques M.
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Peru. University of Toronto Press.
Cipoletti, Maria Susana
1987 El Ascenso al Cielo en la Tradicion Oral Secoya (Noroeste Amazonico).
Indiana 11190, Berlin.
Gebhart-Sayer, Angelika
1985 The Geometric Designs of the Shipibo-Conibo in ritual context.
Journal of Latin American Lore 11(2)143-75
1986 Una Terapia Estetica. Los Disenos Visionarios del Ayahuasca entre
lose Shipibo-Conibo. America Indigena 46(1)189-218. Mexico.
1987 Die Spitze des Bewusstseins. Untersuchungen zu Weltbild und Kunst der
Shipibo-Conibo. Hohen scaftlarn, Klaus Renner Verlag.
Gomez, Antonio
1969 El Cosmos, Religion y Creencias de los Indios Cuna. In Boletin de
Antropologia 3(11)55-98. Medelllin, Universidad de Antioquia.
Jung, Carl G.
1959 Flying Saucers: A Modern Myth of Things Seen in the Sky.
London & Henley, Routledge & Kegan Paul.
Luna, Luis Eduardo
1986a Vegetalismo Shamanism Among the Mestizo Population of the Peruvian
Amazon. Stockholm, Almqvist & Wiksell International.
Meheust, B
1988 Transeapatride. Pensees Mythique et Pensees Delirantes. Synapse 4458-75.
Paris.
Pellizzaro, Siro
1976 Iniciacion, Ritos y Cantos de los Chamanes. Mitologia Shuar. Sucua,
Ecuador, Mundo Shuar.
Ramirez De Jara, Maria Clemencia & Pinzon, Carlos Ernesto
1986 Los Hijos del Bejuco Solar y la Campana Celeste. El Yaje en la Cultura
Popular Urbana. America Indigena 46(1)163-88. Mexico.
Reichel-Dolmatoff, Gerardo
1971 Amazonian Cosmos: The Sexual and Religious Symbolism of the Tukano
Indians. Chicago, University of Chicago Press.
San Jose, Francisco de
1767 Relacion del padre fray Francisco de San Jose. Guardian de Ocopa. In B.
Izaguirre, Historia de las Misiones Franciscanas y Narracion de los
Progresos de la Geografia en el Oriente del Peru, 1619-1921, tomo II,
Apendices VII. Lima 1922.
Valle, Jacques
1979 Messengers of Deception: UFO Contacts and Cults. Berkely, And/Or Press.
Vickers, William T. & Plowman, Timothy
1984 Useful Plants of the Siona and Secoya Indians of Eastern Ecuador.
Fieldiana. Chicago, Field Museum of Natural History. Publication 1351.
Whitten, Norman E.
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Urbana and Chicago, University of Illinois Press.
FROM: http://www.erowid.org/chemicals/ayahuasca/ayahuasca_writings1.shtml
Death and the plastic shamans
|
July 18, 2011
First, I'd like to pass some virtual tobacco to Robert
Animikii Horton for his words of wisdom in an earlier article
for rabble.ca concerning the appropriation of Indigenous
culture:
On the theft and appropriation of Indigenous cultures.
There is no need for me to, in turn, appropriate the ideas of
Horton in an attempt to re-write his wisdom for context on why
theft and cultural appropriation of Indigenous cultures is so
harmful, but I would like to use his article as context to the
"Sweat Lodge Deaths" in 2009 in Sedona, California.
Award-winning author James Arthur Ray who facilitated the sweat
lodge was found guilty on June 22 of causing the death of three
people. It is unsure what will happen to Ray's "spiritual
career" now.
James Arthur Ray is the self-help guru. He is also a Plastic
Shaman.
A plastic shaman is defined by Horton as someone who performs
First Nations spiritual "services for profit, as well as
personal opportunism and ego taking advantage of others due to
inadequacy, a lack of moral compass, or the vain wish to be
reborn within an objectifying obsession and fascination...This
is to appropriate, to exploit, to steal, to acquire, to
minimize, and to capture a sacred culture."
Thus is the idiocy of trying to jam too many people into a
First
Nations "traditional" sweat lodge in the Sedona heat and
bullying them to stay inside the lodge, causing the death of
three participants on Oct. 8, 2009. Ray was found guilty of
negligent homicide in the deaths of James Shore, Kirby Brown and
Liz Neuman.
On that day at Ray's New Age "Spiritual Warrior" retreat at
his Angel Valley Retreat Center near Sedona, Arizona, other than
the three deaths, 18 others were hospitalized after suffering
burns, dehydration, breathing problems, kidney failure or
elevated body temperature from attending his sweat lodge
ceremony.
Another red flag is that Ray is making people pay for a
Vision Quest. The attendees of the "Spiritual Warrior" retreat
paid $10,000 each to participate in the retreat, had fasted for
36 hours during a vision quest exercise before the next day's
sweat lodge.
In case you want to try and wrangle up some sympathy for Ray
as newbie to all this, know that in 2005, at the same ranch
during a similar "Spiritual Warrior" retreat led by him, a
42-year-old man was seriously injured after reportedly falling
unconscious after exercises inside the sweat lodge.
In response to the sweat lodge deaths, on Nov. 12, 2009, the
Lakota Nation (located in North and South Dakota) launched a
lawsuit against the United States, the state of Arizona, Ray,
and the Angel Valley site owners under the Sioux Treaty of 1868
between the United States and the Lakota Nation.
"The Lakota Nation alleges that Ray and the Retreat Center
have (1) Violated Article 1 of the Fort Laramie Treaty of 1868
by violating the peace between the United States and the Lakota
Nation, (2) Desecrated the Onikig'a (sweat lodge ceremony) by
causing the three deaths, (3) Violated the UN Declaration on the
Rights of Indigenous Peoples Arts. 29 & 36, and (4) that Ray and
the Angel Valley Retreat Center committed fraud by impersonating
an Indian and should be held accountable for the
deaths to the survivors."
Ray's spirituality seems to revolve around wealth attainment.
Consider the titles of his books: The Science of Success,
Practical Spirituality: How to Use Spiritual Power to Create
Tangible Results, Harmonic Wealth: The Secret of Attracting the
Life You Want and The Seven Laws of True Wealth: Create the Life
You Desire and Deserve.
I honestly don't know how spirituality and wealth can be
mashed together, as new-agers often mash up different cultures,
religions and concepts of spirituality into a mush palpable to
the eager but often timid white tongue. But I don't believe it's
very spiritual to take advantage of -- to the tune of $10,000
each -- people who are perhaps so spiritually bankrupted from
capitalism themselves that they think they can throw more money
at the problem.
Money to buy a Vision Quest Experience. Money to buy entrance
into a Sweat Lodge Ceremony. Maybe get a "proper Indian name" or
dodem which will have to include references to Thunder Horses or
High Flying Eagles or other cool, white-people-like animals.
I can only speak from my white-skinned perspective, but this
whole situation -- the selling of appropriated Indigenous
culture for profit by someone non-Indigenous -- surely required
a white-person-to-white-person intervention since I think it's
important that we stand up to this kind of cultural abuse by
others of our kind. Enough is enough.
We need to make a public stand against this appropriation by
first seeking advice and guidance from the aggrieved culture --
not simply acting on their behalf. I know First Nations have had
enough of us white knights, rushing into a situation and asking
questions later.
In an Angel Valley press release dated Oct. 13, 2009, it
states its "sympathy".
Regarding the cultural appropriation of First Nations
traditions (such as the sweat lodge), it claims, "We want to
express our sincerest feelings towards the Native American
Community for this having taken place on the sacred land that we
are the stewards of. We have been offered assistance by Native
American friends to heal the land, which we have accepted with
gratitude. We also know that an initiative has been taken among
those who lead sweat lodges in the authentic way, to get
together and review how incidents like this can be avoided in
the future. We feel the pain of the Native American Community".
The lack of understanding is clear in how the letter is
signed off, with "Michael and Amayra Hamilton, the co-founders
of Angel Valley Spiritual Retreat Center", claiming they are the
"owners of the land". I point out: no-one can own the land.
So where does that leave us, with the "owners of the land"
claiming they "understand the pain of the Native American
Community"?
Let me again return to the words of Robert Animikii Horton,
"The above-described thieves, whether they realize it or not,
have assumed the duty to finish what many, such as; residential
school priests and administrators, assimilationists in the halls
of government fuelling the fires in the engines of colonialism,
and those who sought to exploit resources; have sought to do in
the past. This is to appropriate, to exploit, to steal, to
acquire, to minimize, and to capture a sacred culture."
Do they, can they, really feel this pain?
Krystalline Kraus writes the
Activist Communiqué blog for rabble.ca.
THIS BLOG CONTINUES ON PAGE 154
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