The Murui Huitoto tribe lives in the northern part of the Upper Amazon in Peru and northward into Columbia. The name Huitoto refers to their use of the Huito plant (Genipa americana), which provides a permanent dark black-blue stain for the skin. This is used ceremonially and will naturally exfoliate after about two weeks.
As with most Upper Amazon tribes, the Huitoto use and honor the Ayahuasca vine and psychoactive tea made from it. Wisely, they also cultivate the vine in order to replenish it and make it continually available. This is done in a synchronistic manner in the jungle environment, not in planted rows. Ayahuasca likes to grow on or around trees, so they will plant vines at the base of certain trees in their tribal areas.
[Click on images for larger photos.]
In 2006, I was privileged to meet one group of this tribe on the Amazon, just downriver from Iquitos. We hiked in a couple of miles from the great river and brought in some medical supplies. They honored us with dance and friendship, and we also swam in the small river there.
It is always intriguing to see the Ayahuasca vine growing in its natural setting, surrounded by all the wondrous plant life and animal life (including us) that stretches for thousands of miles. Ayahuasca is a great Spirit that lives in the heart of the life of the Earth.
See my five part series on Ayahuasca starting here.
I was recently profiled on a travel and camping blog by Daniel Lawton. He interviewed me about my shamanic experiences with Ayahuasca and my world travels.
Here’s the link:
DMT: The Spirit Molecule (2012) – available for free viewing on Hulu (only in US for now). Click HERE or on title below:
This is an excellent film made by a friend of mine here in Austin, Texas, Mitch Schultz. It was inspired by the seminal book by Rick Strassman, M.D., by the same title. Strassman conducted the first DEA approved clinical research into DMT in the early 1990’s. (Book highly recommended, btw!)
The film is “An investigation into the long-obscured mystery of dimethyltryptamine (DMT), a molecule found in nearly every living organism and considered the most potent psychedelic on Earth.”
The film features interviews and commentary from some very interesting and well-known writers and explorers like Graham Hancock and Dennis McKenna.
DMT is an integral component of the Ayahuasca tea – the great spirit medicine of the Amazon. You can read my series on my own amazing Ayahuasca experiences in the Upper Amazon in this blog, beginning here: Ancient Songs and Green Magic, Part I.
Here lies the luminous and numinous edge of the continent of mankind’s knowledge. Many fear the great Unknown and recoil from it. Others venture out to explore, to learn, and to bring back untold treasures for themselves and all of humanity. We must not allow the fearful to forbid the brave, or we may lose our birthright and our heart.
For those interested in the entheogenic San Pedro (Huachuma) or Peyote cacti, this is an interesting article on the near-mythical Cactus of the Four Winds.
It is very possible that humans have caused some ancient, powerful psychoactive plants to go extinct. Soma is the most notable one of these. It may be that some of these plants were/are very rare, and we simply loved them to death. It will be interesting to see if this one (if truly a separate plant) can be found still living in some strange nook of the Peruvian mountains or deserts.
Towards an exploration of the mind of a conquered continent.
Sacred plants and Amerindian epistemology
By Luis Eduardo Luna, Ph.D., Dr. H.C., F.L.S.
This excellent essay by Dr. Luna about shamanism and the use of sacred plants in the Americas, was recently posted on my friend, Graham Hancock’s, website. In it, Luna gives a useful overview of shamanism and its role in the pre-Columbian Americas and how it was repressed by the European influx (and is still repressed today).
In one of the most interesting aspects of this essay, Luna talks about how the Amazon is not the primeval wilderness we all think of, but is largely the result of massive human cultivation and manipulation over long periods of time. He says:
“The people of the Amazon live in one of the areas of the largest biodiversity on the planet. It is becoming increasingly evident that the biodiversity of the Amazon is to a great extent the result of the natural resource management of the pre-Columbian people. . . . To a certain extent the Amazon is an anthropogenic forest, a gigantic garden partially created by human beings through millennia of interaction with the natural environment.”
He also includes an interesting section on Shipibo shamanism and their wonderful geometric artwork. It’s one of the best explanations of the origin and function of the fractal-like designs I’ve read.
He also talks about the powerful cognitive transformations that can occur with plant teachers like ayahuasca. He relates an ayahuasca shape-changing vision that occurred to a French anthropologist, Dr. Françoise Barbira-Freedman, who took on the form of a jaguar (a common theme and experience in ayahuasca visioning). She said:
“Nothing I ever read about shamanic animal metamorphoses could have prepared me for the total involvement of my senses, body, mind in this process. . . . This vision engaged my whole self experientially in a phenomenological approach, which was blatantly at odds with the empiricist standpoint I intellectually favoured.”
He also relates Dr. Dennis McKenna’s transformation into a sentient water droplet who then directly experiences photosynthesis within a plant. Luna states that these kinds of experiences, “point to a new alter-ego, to an alternative epistemology: the gaining of knowledge through a radical self-transformation, by taking an alternative – non human – point of view, by cognitively merging with the focus of one’s attention.”
He concludes by stating that even though our science has explored the depths of space and the tiniest realms of quantum matter, “the exploration of consciousness is still a forbidden realm, vastly explored by shamanic societies yet neglected in contemporary science due to a great extent to religious preconceptions carried throughout centuries.”
I recommend this and other articles by Dr. Luna and also highly recommend Graham Hancock’s excellent book on shamanism entitled “Supernatural”.
Many visitors to the Peruvian highlands concentrate their efforts on Machu Picchu and Cusco, and give less attention to the Sacred Valley and its extensive Incan ruins. The valley contains numerous historical sites, plus a vibrant living culture. The Valle Sagrado de los Incas resonates with peoples of Incan, mestizo, Hispanic, and other pre-Incan tribal heritages. The valley runs just north of Cusco and lies in between that huge and fascinating city and the citadel of Machu Picchu.
The “fortress” of Ollantaytambo is actually a religious structure, but it did function as a retreat from the attacks of the conquistadores in the 1500’s. It was originally built by Incan Emperor Pachacuti, and last held by Manco Inca, who, leading resistance forces against the Spanish, retreated to Ollantaytambo in January of 1537. The Spanish forces attacked on horseback, but Manco Inca’s band, in a technical tour de force, flooded the entire approach plain with water forcing the Spanish to retreat and regroup. The Battle of Ollantaytambo did not last long. The forces were about even at first – 30,000 on each side, plus about 100 Spanish led by Hernando Pizarro. He returned with reinforcements, but Manco Inca had wisely retreated on into the jungle beyond the Sacred Valley, where the Inca rebellion centered itself until eventual defeat.
At the top is an unfinished temple of some of the most exquisite stonework remaining from the Inca times. The Sun Temple is made with cut and fitted stones of a slightly pink or coral color.
In this photo, I’m standing in front of the “Wall of the Six Monoliths,” with its amazing slender stone sections fit expertly in between larger slabs, all beautifully carved and smoothed. This work was never completed, probably due to the Spanish invasion.
There are several Incan fountains, still functioning, at the base of the fortress area. See my earlier post on these types of fountains and waterworks.
– A Search for What Is Real in the Amazon Jungle of Peru
By David P. Crews
FINAL AYAHUASCA CEREMONY
A Vision of the Spirit and Heart
Note: This longer post concludes my Ancient Songs and Green Magic series on Ayahuasca. Please read beyond the fold for the final extraordinary visions and my Five Years Later postscript.
VISITING THE MURRAY HUITOTO TRIBE
from my trip journal:
Today, we boarded the boats to travel down the Rio Momón and on to the true Rio Amazonas: the Amazon itself. We rode a short way downriver from Iquitos to take a longer jungle hike and meet the Murray Huitoto people. This tribe lives a couple of miles inland from the great river, so we landed at a rough riverfront town and hiked through the beautiful dense jungle to find them.
The tribe was happy to dance for us and invite us in to see their world. We also delivered some needed medical supplies.
The chief was very welcoming, and although he spoke only Spanish to me, and I spoke none, we still had a very friendly conversation.
We swam in the small river here, enjoying the cool water and also the soothing mud from the banks – an exclusive facial and body treatment that would be costly in any big city salon! Rufus, don Howard’s red uakari monkey, joined us for some fresh jungle fruit and kept us laughing with his constant antics.
Back at the tribe’s camp, the matron of the group showed us their ayahuasca vines, planted at the base of certain trees and growing strong. As the vine is used, it is important to keep it cultivated.
Back at our lodge once more, it was time for our third and last ceremony.
THIRD AYAHUASCA CEREMONY
There is an ancient practice or technique in shamanism called “soul retrieval.” It is a healing for someone who has lost part of their spirit – their spiritual body. Perhaps they simply wandered away into a spiritual place and part of them did not return to our everyday reality. Perhaps someone stole that part of the person, or borrowed it and never returned it. Now the person is ill with a kind of emptiness or depression that cannot be cured by normal means. The shaman goes into trance state and travels off into the past or alternate realities, finds the part that is missing and invites it back. He or she recovers that spirit essence and reunites it with the ill person, making them whole and happy once more. This kind of healing is something a human shaman does, but it may not always be a human who heals.
“Anything will give up its secrets, if you only love it enough.”
– George Washington Carver
As my final opportunity to experience the tea approached, I re-evaluated my set of Intentions for it. After thinking about it, I realized I had been unconsciously self-centered in my original intentions. Instead of being completely open in my heart, I had been trying to get what I wanted while couching the request in careful language. I had been requesting, as if off a menu, to be shown the visions I desired. I wanted to see and learn what I wanted.
This time, I let go. I decided to simply open myself up and let Ayahuasca take control and lead me where, perhaps, I did not know I needed to go. She certainly did that in the first session! Having confronted Fear itself and then allowed to get my bearings in session two, I felt like I was oriented enough now to trust her and not be anxious or fearful this time. My new intention was: “Open me up. Show me Love. Let me be love.”
The Ayahuasca tea seemed slightly more viscous tonight. Once again, I felt fortunate that the drink went down rather easily and I had no problem with it. Since this was our final ceremony, don Howard and his wife Reyna placed wonderful little bead necklaces around our necks, each with a small pendant of Ayahuasca vine. Now, we waited in the darkness once again – waited for our next inexorable leap into the true unknown.
“For beauty is nothing but the beginning of terror
which we are barely able to endure, and it amazes us so,
because it serenely disdains to destroy us.
Every angel is terrifying.”
– Rainer Maria Rilke, Duino Elegies
As we waited for the onset of Ayahuasca space, don Rober began his icaros. Several of the other participants were inclined to join in, and then many of the tribespeople in and outside the molloca also began to sing along, with a group energy that I found myself caught up in as well. It was a wonderful antiphonal surround-sound beginning to tonight’s ceremony and it boded well for the nature of this journey.
Once more, and to my relief, I entered Ayahuasca’s dimensions easily. As my head and extremities began to hum and vibrate with the powerful electric energy of the medicine, it grew in strength, then leveled off and remained a neon body buzz throughout the session. I saw some geometric patterns and some colors, but they were muted. Visual effects are easier to describe than other more internal effects, but now I noticed a different internal feel to this space from the previous ceremonies. The vine felt strong and it was deepening into me moment to moment. After some time, I was very deep, indeed, and I drifted on into another dimension.
Without warning or sign, I realized that something was coming towards me. There was no sound. As it drew near, it looked like a train or subway vehicle, which now pulled up at my left side and came to a stop. This seemed like an obvious invitation to board, but the train was too small to enter it. I thought, though, that I could probably get on top of it and ride it the way they do rail cars in India, so I climbed up and onto the top of the second car from the front. In a twinkling, as I did so, the train changed its form – morphing into a gigantic snake. I knew it was common in Ayahuasca visions to encounter these huge Ayahuasca snakes or jaguars or other elemental animal forms. It is sometimes a challenging test, but this seemed straightforward enough. I was going to ride the Snake!
Whatever one’s opinion may be about the Incan empire, it is a fact that they were amazing engineers. Before I made my first trip to the Andes, I was not aware of the sophistication, extent, durability, and outright beauty of the Inca’s stone water works and fountains. Their hydraulic engineering was extensive and very impressive, often surpassing what was being done in Europe during those times. Much of it still functions perfectly today, more than 500 years later.
To make sluiceways, they hand carved channeled blocks in solid stone using bronze and stone tools, bringing fresh water from sources to wherever it was needed. They surveyed landscapes and slopes, built water tunnels and reservoirs, and designed sophisticated drainage systems and pipeworks.
This beautiful sluice is in the courtyard of the famous Coricancha, or Temple of the Sun, the most important and impressive temple of the Incan Empire. This was the capital or main center of the empire, and before it was destroyed by the Spanish, the temple was covered, walls and floors, with solid gold.
Here in this courtyard, a crop of corn once stood tall, but the corn and the stalks were all made of solid gold. It was a sight that amazed all who saw it, including, of course, the greedy conquistadores. Now, under the Incan stone wall and the Spanish church that replaced the temple, there is only grass and this lovely artistic watercourse made of stone, still pouring water into the Incan fountain today.
The great citadel of Machu Picchu was a retreat for the Inca himself and he had the site plumbed and drained with great care. A stone canal about a half-mile long brought fresh water from a spring.
The Inca emperor had the first use of it, then the water made its way down a series of sixteen other fountains for the rest of the city.
His bath water drained off separately to maintain fresh water for all, and the entire city sent its used water off through building walls and other structures into more than 130 drains that nourished their farming terraces.
– – – – –
Click on photos for a larger view. More images after the fold. (more…)
“The Chavin Stela Raimondi is to some the most profound expression of core sacred plant consciousness in the history of mankind ..” – Otorongo Blanco http://www.biopark.org/peru/huachuma-journeys/huachuma-chavin.html
These are my photographs of the famous Raimondi Stela (carved stone panel) now located in Lima in the National Museum of the Archaeology, Anthropology, and History of Peru. It is seven feet high and made of highly polished granite. The image is done in a shallow incised form called contour rivalry, where the design is made to be viewed from more than one direction, giving a deeper, multiple meaning to the imagery. This image is from the ancient Chavin civilization of northeastern Peru, specifically from the great Chavin de Huantar temple complex. It depicts an indigenous shaman or deity of this peaceful and wise culture. The Chavin revered and used the sacred cactus we call San Pedro – a vision producing cactus that contains mescaline, similar to the peyote of North America. This amazing entheogenic plant was a central sacrament and highly ritualized by the Chavin peoples going back as far as 3,000 BC and beyond. The stela was not found in situ, but rather fortuitously in a peasant’s hut by the noted Italian historian, archeologist, adventurer, and author, Antonio Raimondi, in 1874. The story is that as Raimondi was searching through the area, he was invited into a peasant’s hut for a meal. He was intrigued by the very strong and long stone table the peasant was using, and when he ran his hand under the bottom surface, noticed that it was carved. He obtained the stela, which now bears his name. The rich shamanic culture of the Chavin has been deeply studied and is being recreated and restored by my friend, don Howard Lawler, in Peru today. Information on Chavin, the sacred sacrament of Huachuma, and more (including authentic Ayahuasca work) can be found at his site: http://www.biopark.org/peru/huachuma-journeys/huachuma-chavin.html
. . . . . . . . . . .
– A Search for What Is Real in the Amazon Jungle of Peru
By David P. Crews
FLOWER BATHS and THE SECOND AYAHUASCA CEREMONY
Expressions of Normalcy in an Abnormal Realm
The rituals and ceremonies I am describing are those of mestizo shamanism, a mixture of tribal Indian and Hispanic traditions. One of the Hispanic healing influences is that of a “limpia” or cleansing bath. In the Upper Amazon, the flower bath is an important part of the Ayahuasca ritual. This is a literal bathing in water that has been infused with fragrant and beautiful blossoms. These also serve a spiritual purpose to cleanse and ward off negative spirits or energies. This limpia is administered by the shaman (Don Rober, in my case) who also ritualizes the procedure with shacapa and sung or whistled icaros and arcanas of protection.
Howard informed me that the flower bath serves to “close up” the spiritual space around the participants to keep us from being too open and vulnerable to negative magic. Thus, it is the crucial conclusion of the previous night’s ceremony.
Our flower baths were conducted first thing in the morning, with each of us receiving the bath individually at the hand of don Rober.
from my trip journal:
Tuesday – First Flower Bath.
I’m feeling very good this bright morning after a short but good night’s sleep. I am still bothered by the strong episode I had last night. In all my years of reading about Ayahuasca experiences, I’d never heard of the kind of thing I had just experienced.
Maybe this reaction was something specific to me? If so, it might happen again! I guess I looked worried as don Rober approached me and asked if I was “bien?” I assured him I was fine and he smiled and patted my back. Other participants also came up to me and gave me their love and encouragement. This is such an affirming and responsive group experience. It is reassuring and powerful.
Later, I talked with Howard about my episode and he assured me that “Ayahuasca can do that!” The type of episode I experienced, where one loses awareness of one’s self as participating in a ceremony, is rare. It is, he promised, something that can turn out to have much deeper meaning later on. He said I was unlikely to encounter that kind of experience or vision again, but if I should do so, “You’ll know how to handle it.”
As we finished our breakfasts, individuals took turns going to a tiny side platform, open to the jungle, to have don Rober administer their flower bath. Under a small thatched roof, a hard chair and a large galvanized bucket of water are the only things here. In the water, lovely purple and blue blooms float about – their fragrance strong and sweet. I took my turn and sat down in the chair.
Don Rober began the bath by dipping the water out and pouring it right over me, covering me head to toe with several waterfalls. This may be the hot jungle, but that river water is very cold – so cold and unexpected that I could not help but squeal loudly as I took huge breaths, my heart racing. Don Rober laughed and began his ministrations with smoking a mapacho of rustic tobacco and blowing the smoke into the crown of my head. He began to whistle his icaro and pat me with the shacapa.
After recovering from the initial cold water shock, the overall effect of the flower bath is one of comfort. I always left the flower baths with a feeling of being grateful and of being at peace.
INTERLUDE AND SHARING
Today will be a short interlude before diving back in to the strange dimension of Ayahuasca. Howard gave us a couple of days before the first session to become acclimated and let our bodies heal and settle before the first ceremony, but now we will move directly into the second session tonight.
Don Howard and don Rober led all of us on a day trip by long boats up the Rio Momón to search for shacapa leaves and wild Ayahuasca vine. We landed at a tiny rough village and hiked into the jungle about a mile or two to find a chagra or farm that belongs to another shaman.
Here, don Rober showed us the Ayahuasca vines growing naturally and other admixture plants like Chacruna. Shacapa leaves were also gathered and we returned to the boats for a good ride back down the river to our lodge, passing other small boats and several rafts of logs, each with a few people on board, floating them to market.
Today was the first opportunity to share experiences with the others who participated in last night’s ceremony. After visiting individually with most of my new friends, we all gathered at dusk to hold a traditional “talking stick” session to have a more formal interaction. Here, each person holds a ritual staff and in doing so, holds the floor for as long as they want to speak before passing the staff to the next person. It is relaxed and there is no hurry in this, so everyone can give as much detail as they wish or need concerning their experiences in the ceremony.
With as strong and harsh a first session as I had experienced, I expected others to relate similar tales, but to my surprise, most described their own sessions as mellow and pleasurable and even commented on how weak the Ayahuasca mixture seemed! It is one of the mysteries of the brew that it is so unpredictable in how it affects one person as opposed to another, even with the same mixture during the same ceremony. The shamans teach that this is because Ayahuasca is a Spirit being that works in a teaching and healing mode with each person and gives that person exactly what they need at that time. As each of us is different, the manifested effects are also vastly different from one to another participant.
Today’s sharing and story telling has helped me to settle down and not be so concerned about my difficulties in the first ceremony. In a couple of hours, we are going right back in to that other world and I feel more confident now. While waiting for the start of our experience tonight, the Amazon sky quickly turned dark and several of us spent this time star-gazing on this very nice, clear night. I was hoping to spot the Southern Cross, which I’ve never seen before, but it was too far south into the trees. Here in the dark skies of the Amazon, however, the Milky Way shined like a luminous bracelet around the world.
It was 8:30 and time to enter the molloca to begin our second ceremony with Ayahuasca. I had feelings of good camaraderie and joy mixed with a real sense of anticipatory nerves as I found my small chair.
SECOND AYAHUASCA JOURNEY
I will refrain from repeating a description of the ceremonial ritual procedures as they are essentially identical at each session, but there is nothing mundane about going into a new ceremony when it happens. I concentrated on my Intentions for the upcoming work, and I modified it somewhat from last night. I decided to make it: “Let me SEE; Let me LEARN without hurting me; and please HEAL me.”
Once again, it was time to take the Tea. For many of the others, it was obvious that the drink was truly disgusting and difficult to get down. For me, however, it was about the same as last night – not really that bad. I think holding my nose helps and just getting it on down quickly, but I had no trouble ingesting it or keeping it down. Just lucky, I think. Others have told me that I should not assume it will always be so easy.
It is a stunningly beautiful but quite dangerous plant, used with great respect and reserve by highly experienced ayahuasceros. Every part of the plant is potent and is poisonous if used incorrectly.
These were in a private garden in Ollantaytambo, in the Sacred Valley area north of Cusco, Peru.
. . .
Horizons 2011: Stephan Beyer, Ph.D. – “Ayahuasca, Cognitive Psychology, and the Ontology of Hallucination”
A very interesting lecture by Steve Beyer, author of one of the most comprehensive books on Ayahuasca shamanism, “Singing to the Plants.” [2009, University of New Mexico Press]
His discussion here at the Horizons conference focuses on my area of highest interest: ontology, or what can be determined as real vs. not real as experienced in the visionary spaces of Ayahuasca. Some of his points include the idea that there may be more “buckets” than just those two (real and unreal), and that Ayahuasca teaches us that the spirit world or dimension is here now and we are in it. Many who work with and teach shamanism often believe or assert that it is somewhere “away” that we travel to.
BTW, Steve’s book is one of the very best reference and explanatory books on Ayahuasca, especially the mestizo style work in the Upper Amazon. He studied with Ayhascero Don Roberto Jurama, whom I also had the opportunity to work with in 2006. Highly recommended.
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.
along the Rio Nanay
© 2011 David Crews
ANCIENT SONGS AND GREEN MAGIC –
Ayahuasca and A Search for What Is Real in the Amazon Jungle of Peru
By David P. Crews
[ Click any image for a full size view. ]
I realized that I was now in the presence of the Spirit of the vine, Mother Ayahuasca herself. She never spoke to me in words. Her expression was one of contained joy, waiting to share something with me. She widened her expressive eyes, like an inquiry, and then she showed me something.
It was a coin.
It is pitch black. I am shaking violently from my head to my feet. My heart is racing – pounding like a mad drummer. Hot sweat is pouring off my hair, my arms, my nose – for I am facing down, crouched on my hands and knees. I do not know who I am. I do not know where I am. I do not know what is happening to me. I have just this moment emerged from a truly terrifying nightmare that was far more potent than anything I have ever experienced. The only sound is my heartbeat, hammering hard, and my frantic breaths, coming too fast as I crouch in the dark. I concentrate on those breaths – trying to calm them, willing them to slow down. Just slow them down. Push the panic back. I’m regaining some control. Wondering now, I turn my head to look up to the right and I am startled to see just the faintest dark silhouettes of human shapes, lined up in a long row fading off into the blackness. I am fearful of them. They make no sound and do not move. I begin to remember things, and I reach out my hand to feel the surface beneath me. It is a rough plank wood floor. I realize with some chagrin that I am, indeed, on the floor, trembling like a windblown leaf and draining sweat into a pool below my face. Then it comes to me, a memory I ran away from so fast that it could not catch up to me until this moment. Now it quick-streams into my mind in a flash of comprehension. I am in a sacred ceremony. I have partaken of a very powerful plant medicine. It is late at night. I am in a rude hut somewhere deep in a jungle beside a dark river. I remember. It is the Amazon Jungle. I am with others who have also partaken of this medicine and whose shapes now surround me in the darkness. I remember who I am. All of this has taken only a moment, and now, suddenly, a man is kneeling beside me. He is singing! I realize that he has been singing all this time, but I did not hear him until this instant when my mind focused on him. I know him. He is a shaman – the leader of this ceremony and the one who gave me the medicine. He begins to tap my head and body with a small fan of dry leaves that make a shushing sound with each beat, and then he leans down to my neck and then my forehead and makes a sucking sound as he draws some of this energy out of me – the energy that has frightened me so much that I have instinctively leapt through the dark onto the floor of the hut in order to escape. He spits that energy away from me, into the vast darkness, and immediately I begin to regain full control of my body and my mind. I am immensely comforted by the Shaman and by his singing and his ministrations, although I am still very shaky, upset, and drenched in salty sweat. A helping angel takes my arm now and supports me as I rise from that rough wooden floor and gingerly step back over to my seat, becoming another one of the silhouettes myself – lining up against the wall of the malluca, in the dark of night, surrounded by the chitters and cries of the night frogs and strange insects, somewhere along a fast brown river deep in the greatest and most potent forest on planet Earth.
That scene is an accurate portrayal of the aftermath of the first, terrifying stage of my experiences, as I pursued a philosophical and spiritual dream: to travel to the Upper Amazon and work with a special medicine that the indigenous peoples of South America refer to as the Mother of all Plants, a very special and unique substance known as Ayahuasca. (more…)