A Soundscape by David P. Crews
[Total run time: 1:17:00]
Ayahuasca–Rain Passage is a visionary sound experience by award-winning musician David Crews, centered on a recording made on his second venture into the Peruvian Upper Amazon to work with the most renowned and respected whole-plant spirit medicine in the world, called ayahuasca–the Vine of the Soul. A jungle rainstorm arrived to guide the ayahuasca ceremony with the energy of Yacumama, the Water Spirit of the rivers and forest, bringing power and depth to the intense visions received from Madre Ayahuasca herself.
About the Music:
“This is a minimalist and immersive ambient soundscape. I designed this to be a deliberately slow and long work to suggest to the listener the mental and spiritual space one enters when working with ayahuasca in traditional ancient nighttime ceremony (which normally lasts from four to six hours). It is based on a 24 bit digital recording, made on location, of the natural sounds environment at SpiritQuest Sanctuary on the Rio Momón, a tributary of the Amazon. It includes the evening chorus of animals and insects, a large tropical downpour, and the post-rain night chorus. This is blended with the spirit songs of the shaman and my original deep electronic music ambient elements.
“Ayahuasca is best encountered when one is surrounded by and embedded into the vast living being that is the Amazon forest. My intention was to make a long-form piece centered on that rainstorm that, while containing creative electronic musical elements, remains an experiential ambient work. Great care has been taken to blend and guide the slowly evolving moods. In ayahuasca, each participant’s specific visions are unique, so I have presented a kind of impressionistic portrayal of the vision experience, very much centered in the entraining of the mind by the rhythms and white noise of the traditional songs, the leaf rattles, and the rain. At 1 hour, 17 minutes in length, this contiguous piece is best listened to in one sitting, when one is ready for an immersive meditational and transforming experience. It also works well as a low-volume truly ambient environment.
“The icaros (spirit songs) heard in this work were also recorded on location, during actual ceremony. They are the songs of don Rober Jarama, the highly esteemed banco ayahuascuero shaman associated with SpiritQuest. I have worked with don Rober over a seven-year period. He is completely authentic and simply amazing in his dedication to traditional mestizo and tribal shamanism in the Amazon. You will hear him whistle his opening Arcana to place spiritual protection on the participants, and also some of his sung icaros that help guide the ceremony throughout the night. Also prominent are the rhythmic sounds of the schacapa, a dry-leaf rattle that helps entrain the mind as the visions progress.
“The musical elements were created with LogicPro X on a Macintosh system and include timbres created in Alchemy, Air Xpand!2, ESX-24, EWQL Symphony samples, and other instruments and modules. Performance, production, and mastering completed at JaguarFeather Studios, Austin, Texas.
“My thanks and love to maestros don Rober Jarama and don Howard Lawler, and the staff and friends of SpiritQuest in Peru.
“I hope you find this journey into the incomparable vision space of ayahuasca to be useful, sublime, and amazing. Blessings and Light!”
-David P. Crews
Today, I’m presenting a virtual getaway, especially for anyone stuck in this year’s snowy winter. I’m pleased to offer you my short (7 min.) nature film I shot in November on location in the beautiful country of Costa Rica.
I love waterfalls, and Costa Rica has many lovely ones, both small and very large. All are situated in rain forest settings that invoke images of a lost, green, wild world.
This film also features my original symphonic music score. Be sure to go full screen and volume up.
I hope you enjoy “Costa Rica Waterfalls”!
As a follow-up for the summer photography in my last post, I’m pleased to present a six minute film titled “Big Bend–The Scale of Time.” This is a short preview for my upcoming reflective landscape film about Big Bend National Park in Texas. I am in the process of re-shooting footage in high definition to entirely update and replace the imagery from an older film, while retaining the music track and eventually the incidental poetic script and narration elements. This HD film is hosted on Vimeo and is best seen full-screen.
The cinematography and photography in this short version all come from a brief three-day visit to the park in June, 2014. I plan to return at least twice in the coming months (for longer stays) and obtain much more footage to fill out the main feature. What imagery will I get on my next trip? In June, I didn’t expect to get caught in that dramatic lightning storm or see a cloudy, no-sunrise morning suddenly erupt into an amazing spotlit fan of golden light. Big Bend always surprises me with unexpected scenes of wild and gentle beauty that translate so very well into visual art.
I hope you enjoy my film.
A note about the music: This is my original composition and performance excerpted from the longer film. It won the Calypso Award from the Moondance International Film Festival in 2006, and also a prestigious Silver Telly Award in that same year.
[ Click the image above or here for the story from Science/AAAS ]
Thought I’d pass along an interesting report on a study about the possibility of chocolate being found in North American pottery bowls.
Chocolate was used by many Mesoamerican cultures, usually as a sacred drink for the elite, but not always (and not the sweetened drink or candy we know today, of course). The possibility of it showing up in North American bowls like these shows that a more robust trade was going on between the peoples of the tropics in Central America and parts of Mexico and those of the more northern zones represented by the U.S. This is controversial, but I think there is a high chance of it being so.
A number of years ago, I was in Monument Valley enjoying the rare treat of talking with a loquacious Navajo man. Most Navajo are quite reserved, especially around strangers. This young man was very open and verbose, so we talked a good while about many things. In that discussion, I remember him bringing up the Kokopelli legend and iconic art image. Kokopelli was the humpbacked flute player that appears all over the West in rock art and in ancient legends and is so commercialized today on everything made to sell to tourists in the desert southwest.
He told me that in his tradition, Kokopelli was remembered as a real person – an itinerant trader who, a very long time ago (as much as 1,200 years according to current estimates), came up out of Aztec Mexico and even more southerly lands. He brought trade goods like the copper bells, shells, and parrot feathers that have been documented in the North. He was unusual in that he was able to move freely between tribes without being killed. This was because he was not only a tradesman, but also a healer. The legends tell and the artworks show him playing his famous flute, and my friend said this was probably to announce his presence to a tribe he was approaching. They knew his flute and song and allowed him to come without a violent challenge, even if he had just come from an enemy tribe. They did this because he could bring healing techniques and medicines from his southern cultures. Although I have no proofs of it, I would presume many of these were shamanic techniques as well. To these northern tribes, he was an exotic traveling shaman/medicine man. The humpback was probably derived from his large sack of trade goods that he swung on his back. Kokopelli took advantage of his celebrity status and the power it brought him. Although you won’t see it much in the tourist art, he is often portrayed with an erection, and was known to engage with the tribal women wherever he traveled. Modern archeologists even consider him a fertility deity figure.
I think there is so much we do not know about pre-Columbian people’s range of travel, capacities of trade, and interactions with distant, foreign cultures. Places like Chaco Canyon in New Mexico seem to have been religious centers linked to such trade of goods and ideas. It’s fascinating that, with our modern technologies, this new research is finding the traces of tropical chocolate still lying in the grit and whorls of these wonderful northern bowls.
Zozobra is “Old Man Gloom.” (Zozobra is “anxiety” in Spanish.)
Here is a link to a short (4 minute) film I made showing the ritual burning of the Zozobra in Santa Fe. It includes video, effected still photos, and some of my own original deep ambient music tracks. Run full size if you can, and please enjoy it!
Zozobra represents or symbolizes troubles, worries, and the problems of life. Once each year in September, the city of Santa Fe hosts a very unusual ritual: the burning of the Zozobra. This 51 foot tall statue is made mostly of paper and is actually a marionette – the world’s largest – which is ritually burned in front of tens of thousands of yelling participants, thus releasing all their collected sorrows and problems into the ether and bringing peace and happiness to all who engage with the rite. This ritual has been conducted every year since 1924 – for 88 years as of this year’s event.
[Click on any photo for a larger, higher quality view.]
I was lucky enough to be in Santa Fe on just the right day to attend, and I was truly fascinated to see this essentially pagan, shamanistic ritual played out in front of, for, with, and to a mostly typical American audience. Unlike some of the neighboring pueblo religious events, dances, and rituals that can be attended by non-Indians if they remain quiet and do not disturb the proceedings, this event, invented by a white man, is participatory by everyone and anyone. It is made to be palatable and acceptable to this presumably mostly non-pagan audience by one overriding fact: it is conducted as a very broad, humorous, tongue-in-cheek event. No one really appears to take it seriously and everyone has a party good time.
It struck me, however, that this is actually a very powerful ritual taking place here. Even through the fun and games, the essential and actual power of the symbol comes through for everyone who participates. It might be at a sub-conscious level, or buried under a layer of smirks, but there is no way such a grand metaphor, played out in live action, movie-climax style, cannot be effective as advertised. I have conducted similar rituals at home with friends and a backyard fire pit, casting our slips of paper all inscribed with our regrets and sorrows into the flames, and that was powerful even at that level. This ceremony is public, gargantuan, and potent.
Zozobra is an older manifestation of the modern “Burning Man” event in Nevada each year, but the shamanic ideas and the ceremony of the fire go much farther back in time than even Zozobra, of course. Shamanism is the oldest of the “religions” of mankind and one would think it to be fully buried and fossilized, but that is not the case. Shamanistic societies, tribes, and individuals thrive all across the world. Once in a while, a manifestation of it shows up like a lava intrusion into the solid granite of the orthodox religious cultures of our modern world. Zozobra is one of those, even if it is, perhaps, not intended to be by those who conduct the rite.
In my little film, I tried to show this multi-level contrast between the broad humor and the serious symbolic work by juxtaposing the circus aspects of the gathering and the undercurrent of true meaning by incorporating the intense, austere soundtrack of my deep ambient music. I hope you enjoy it, and I’m always interested in and open to your comments.
“The crude product of nature, the object fashioned by the industry of man, acquire their reality, their identity, only to the extent of their participation in a transcendent reality.”
Mircea Eliade: The Myth of the Eternal Return (1954)
“The Experience of Sacred Space makes possible the “founding of the world”: where the sacred Manifests itself in space, the real unveils itself, the world comes into existence.”
Mircea Eliade: The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask
My elk-hide shaman’s drum, from a spirit circle in Southern Utah. We drummed and danced as visionary artists Alex and Allyson Grey created a mural on the cliff behind us.
ANCIENT SONGS AND GREEN MAGIC
– A Search for What Is Real in the Amazon Jungle of Peru
By David P. Crews
“Ayahuasca is a symbiotic ally of the human species; its association with our species can be traced at least as far back as New World prehistory. The lessons we have acquired from it, in the course of millennia of coevolution, may have profound implications for what it is to be human, and to be an intelligent, questioning species within the biospheric community of species.”
– Dennis J. McKenna, Ph.D., Ayahuasca: An Ethnopharmacologic History
(Ayahuasca; ed. Ralph Metzner, (New York: Thunder’s Mouth Press, 1999) p. 207.
One reason I took years to study Ayahuasca before working with it was to be as certain as I could be that this was an authentic and valuable encounter that would take me beyond what I know and can see, and not merely a drug encounter. There are powerful chemicals involved in the Ayahuasca tea, but taking this brew is the farthest thing one can imagine from a recreational drug experience.
One takes Ayahuasca advisedly and with the help of experienced leaders and supporters. It requires commitment and some sacrifices to experience it safely and authentically. For many who work with it, Ayahuasca is the most intense event they have ever experienced. At times, it is physically demanding and difficult. It has the potential to be extremely frightening. However, it can also give a person the most beautiful, glorious, joyful, and richly fulfilling experience of their lifetime. Its healing and teaching effects extend into the life one leads afterwards and affects the quality of that life. It can be genuinely life changing.
I had to be certain I knew what I was doing and with whom I was going to work because I am not actually a very likely or typical person to explore psychoactive medicines. My father is a pharmacist and I was conservatively raised to respect drugs and to never abuse them for “fun.” Also, I’m a teetotaler. I have never used alcohol – ever. Nor have I smoked tobacco – ever. A virgin to mind altering substances, I set out for the Amazon to ingest the most powerful one there is. Why would I want to take such a radical path from the one I was on?
In Plato’s famous cave, the allegory can be interpreted to depict humanity seeing the universe only as if by shadows cast on the wall by a great pyre of light. It is a light and a true world existing behind us that we can never turn and perceive directly. In studying religions, I’ve come to understand them as the human-made shadows we project from a greater reality – the reality that Ayahuasca can show to us. Ayahuasca gives us the opportunity, for the very first time, to turn our heads and look outside the cave into a greater view of What is Real.
So, this is a journal of my particular experiences in the Upper Amazon in Peru in 2006. I was determined to conduct this direct experiment in ontology. Knowing from my deep research that I would be physically safe, my intention was to see for myself what I might make of the visions and information that would come with working with Ayahuasca in a controlled, sacred, indigenous, and ritual setting. This would be a journey to try to determine what is real and what might simply be illusion or masterful creativity.
SHAMANISM – THE PROCESS OF SEEING
In 1951, Carl Jung wrote:
“In psychology, one possesses nothing unless one has experienced it in reality. Hence, a purely intellectual insight is not enough, because one knows only the words and not the substance of the thing from inside.”
C. G. Jung, Aion: Researches into the Phenomenology of the Self (p. 33)
I was determined to go “inside” and see for myself. It would turn out to be an intense set of experiences – one that challenged my physical body through limiting diets, strong physical exertions and purging, and more to the point, challenged my mind and spirit on levels that can only be described as awesome and unexplainable.
This general approach to gathering information about things outside our everyday world by direct personal experiences is what we generally refer to as Shamanism. It is the oldest spiritual practice of humankind, stretching back tens of thousands of years and still being practiced in tribal and modern societies all across the globe today. Shamanism is not a religion, but a practice or a set of techniques that are used to investigate non-ordinary realms or states in order to learn and gather information useful to us in this world. Modern religions have emerged out of these practices with many specific personal shamanic stories becoming reduced to historical myths. These myth stories are often presented as magical proof texts for followers of a particular religion – those who are not afforded the opportunity to experience the magic for themselves.
Shamanism is the opposite of religion’s controlled beliefs and limited access to personal experience. Instead, it is defined by personal, direct experience of “spiritual” realms, beings, and other mystical encounters without relying on any other person’s testimony or doctrines or information. In a shamanic practice, each person goes through the process in order to see for themselves. Each person has to make up their own mind what the information consists of and whether it is meaningful or actionable. No one else can gainsay what you see or what I see in a shamanic state. We can compare notes afterwards and begin to draw maps of the realms we enter. Some knowledge has emerged by consensus over the millennia, but it is still a direct personal experience by nature. Please read the rest of Part II here.
A poem and music track from my first album, Cave of the Jaguar.
Truth in a Strange Land
Truth alone shall appease this needful thirst.
Aloof and intimate.
Content with only that roaring revelation –
Hard and cold.
It stings like disappointment – the price
extracted from my past.
Closing and opening.
Deep and serious mystery. Clear light glory!
Laid out before me – seeker and supplicant to
That God only.
I shed my dear beliefs as rent clothing
slipping from straining muscles.
The new Truth is old. Shining and disturbing.
Old and very new.
Raw-nerved, I reach forward to hold, delicately,
The next awe –
An unexpected vista stretching on to newer rules.
Here is my original music track for this piece:
Information on this album, “Cave of the Jaguar” here: