Shamanism and Music

Shamanism and music combined thousands of years ago. By observing nature, shamans perceived that the power of sound could be used to help and heal others. The first drums and musical instruments were put to shamanic use, as were many of the early singing traditions. According to Tuvan musicologist Kira Van Deusen, "In a shaman's world music operates in several ways. It helps the shaman and other participants in a ceremony to locate and enter the inner world, opening the inner, spiritual ear and eye. Musical sound calls helping spirits and transports the shaman on the journey. Both the rhythm and the timbre of musical sound help heal the patient through the effects of specific frequencies and musical styles on the human body."(1)

Music is an essential tool in shamanic ritual and healing work. Music is the carrier of the specific intention or desired outcome of the ritual. Music is used to contain the energetic or spiritual aspect of the sacred space, which is defined physically by the assembled people who participate. Dance and song propel the ritual process forward by providing a vehicle for self-expression within the sacred space. Together the musicians create the necessary container that channels the energy generated by the performance in ways that the shaman can guide toward the ritual's intended outcome.
 

Three elements are constantly interacting in communal healing rites: the shaman who guides the flow and pattern of the ritual, the musicians who contain the sacred space, and the gathered people who participate. Interaction between all three elements is necessary to maintain the energy, flow and intention of the ritual.
 

Music is also used to crack open the part of the self that holds emotions in check. For example, in funeral rites among the Dagara people of West Africa, drumming and singing are used to open the mourners to grief. Grief is then channeled in such a way that it will convey the newly deceased soul to the afterlife. Without the help of the drummers, musicians and singers, the powerful emotional energy cannot be unleashed. If not channeled properly, grief is useless to the dead and dangerous to the living. According to Christina Pratt, author of An Encyclopedia of Shamanism, "This musical container of the ritual space must be maintained continuously. The musicians do not rest as long as the ritual continues, though the ritual may last one to four full days."(2)
 

Shamanic Music
 

Shamanic music is traditionally performed as part of a shamanic ritual; however, it is not a musical performance in the normal sense. According to Scottish percussionist Ken Hyder, who has studied with Siberian shamans, "musical considerations are minimal in shamanic performance. The shaman's focus is on the spiritual intention or the energy of what is being played. When the performer concentrates on the spiritual aspect of playing, it allows the music to become very loose, spontaneous, and innovative." Hyder explains, "My approach to music making changed decisively following my experiences in Siberia. For me it starts with the dungur [drum] and the expanded possibilities of variation arising from its superficially apparent instability. And it continues to open up with other musicians being equally free in themselves and in the context of a group. That opening up has the capacity to expand and expand further making the playing fresh, different and spontaneous each time."(3)
 

Shamanic music is improvised by the shaman to modify movement and change while actively journeying into the spirit world. It is a musical expression of the soul, supporting the shamanic flight of the soul. Sacred music is directed more to the spirit world than to an audience. The shaman's attention is directed inwards towards communication with the spirits, rather than outwards to any listeners who might be present.
 

Another way that the shaman expresses their experiences in the spirit world is through their physical movements in this reality. In their journeys, shamans are often flying, running, crouching, stalking and fighting unseen spirits. All of these movements are acted out for all to see in a shamanic performance.
 
A shaman uses various ways of making sounds to communicate with the spirits, as well as relate the tone and content of the inner trance experience in real time. Sound is regarded as one of the most effective ways of establishing connections with the spirit realm, since it travels through space, permeates visual and physical barriers, and conveys information from the unseen world. Shamans may chant, clap their hands, imitate the sounds of birds and animals, or play various instruments. Of particular importance are the shaman's drum and song.
 

Each shaman has his or her own song. It announces the shaman to the spirits and proclaims, "this is me; please help me." The song is usually sung near the beginning of the ritual and is often accompanied by drumming. Singing brings the heartbeat and body into resonance with the song similar to entrainment with the pulse of the drum. As the shaman's song invokes the intended spirits, the shaman comes into resonance with these spirit energies as well.

Shamanic experience can be expressed in many ways: through writing, art, and film, however it must be created after the fact. The one artistic medium which can be used to immediately express shamanic trance without disrupting the quality of the shamanic experience is music. The shaman's use of sound and rhythm is an audible reflection of their inner environment. This is the traditional method for integrating shamanic experience into both physical space and the cultural group.

1. Kira Van Deusen, Singing Story, Healing Drum: Shamans and Storytellers of Turkic Siberia (McGill-Queen's Press, 2005), p 108.
2. Christina Pratt, An Encyclopedia of Shamanism (The Rosen Publishing Group, 2007), p. 128.
3. Ken Hyder, Shamanism and Music in Siberia: Drum and Space. Tech. 11 Aug. 2008. Web. 28 Feb. 2012.

The Power of Ritual and Ceremony

A ceremony is a unified ritualistic event with a purpose, usually consisting of a number of artistic components, performed on a special occasion. Ritual and ceremony are an essential and basic means for human beings to convey to themselves and to others the necessary messages which enable them to maintain their humanity. They communicate acceptance, love, esteem, a sense of identity and purpose, shared values and beliefs, and shared memorable events. Every ritual contains tender and numinous moments. And in those moments of transcendence we are taken out of the normal flow of life, and out of our routines. We are then in an event that is unique, irreplaceable and sacred. In ritual we participate in something deep and significant. They are moments which move our heart and touch our soul.

Ritual and ceremony are essential for a healthy and balanced personal and communal life. Many persistent personal and social problems can be linked to the lack of ritual and ceremony. The late Joseph Campbell, one of the great mythologists of the twentieth century, asserted that the level of civilized behavior in a society is directly linked to the practice of ceremonies and rites of passage. Rituals and ceremonies reduce tension, anxiety and stress, produce deeper self-awareness, and connect us to our community. They are a vehicle for belonging--to a family, to a people, and to the land. Both reconnect us with our deepest core values and our highest vision of who we are and why we are here. 

Ritual and ceremony nourish our spirits and our psyches. They heal the deep wounds in us that are unseen and unspoken. Ceremonials offer us a deeper healing solution to complex dilemmas that plague modern life, those problems that lie beneath the surface, waiting to erupt. When the soul is in a state of discontent, conflict and discord, these conditions manifest in our daily life's events as dissonance, confusion, ill health and misfortune. Conversely, when our soul is in a state of peace and harmony, these qualities manifest in our life as ease and acceptance, caring and accord with the world around us. From an shamanic perspective, the restoration of one's soul contributes to the restoration of the collective soul of humanity.

Ritual vs Ceremony

Ritual and ceremony are two distinct practices used to engage the powers of the unseen world to effect specific changes in the visible world. Ceremony is a formal act or set of acts designed to celebrate, honor or acknowledge what is. Ceremony is used to strengthen or restore the status quo, grounding people in the natural order of things and/or deepening communal relationships. Ritual is a formal act or set of acts designed to cause a change in what is--to change or transform the status quo.

Ritual and ceremony are a universal way to address the spirit world and provide some kind of fundamental change in an individual's consciousness or in the ambience of a gathering. They may involve prayers, chanting, drumming, dancing, anointing, as well as rites of passage. Both are designed to engage the spirit world in helping us to do what we are unable to do for ourselves. The power of ritual and ceremony is they marry the mundane to the sacred. Without the connection to the powers of the spirit world, neither is an effective tool for initiating change. By creating effective ritual and ceremony, we can skillfully engage Spirit in the processes we are involved in like healing, therapy or actualizing our goals.

Honoring the Spirits of the Home

Shamanism is a way of perceiving the nature of the universe in a way that incorporates the normally invisible world where the spirits of all material things dwell. Shamans have different terms and phrases for the unseen world, but most of them clearly imply that it is the realm where the spirits of the land, animals, ancestors, and other spiritual entities dwell. Spirit encompasses all the immaterial forms of life energy that surround us. We are woven together into a net of life energies that are all around us. These energies can appear to us in different forms, such as spirits of the land or spirits of the home. Spirits of the home are the spirits that inhabit our place of refuge: where we live, where we work and where we play. These kinds of spirits share our homes with us and help us in our times of need.
 

Honoring the spirits that share our homes is important for our well-being. House spirits in many ways are the heart of the house itself and can affect the home's atmosphere as well as influencing the occupant’s moods and physical health. All homes have spirits, and in many cases there are layers of spirits. Spirits of the home are the echoes of people, of events, of ideas which have become imprinted upon a location, for better or for worse. House spirits may manifest as vague feelings or impressions associated with an area, but more often they appear with a clear physical form. Spirits of the home may be the manifestation of a home's spirit or they may be a spirit that is strongly tied to a home, but either way they have the ability to influence a person or family's luck, health, and mood. Most homes will have several different spirits associated with them, usually at least one with the home itself and in homes with an attached yard possibly more.
 

Honoring the spirits of a home is much easier than most people realize. It requires being open and aware of their presence without judgment or expectation. Know that the spirits are there and acknowledge their presence. Be respectful of them in word and action. Here are some good ways to honor the spirits of your home:
 

Cleanse Your Home
 

Honoring the spirits of your home begins with cleansing your abode. Your house holds the energies of all your emotional ups and downs. It collects the energies of all of your houseguests, domestic disputes, family emergencies, holidays, and so on. Picking up negative energy that is not ours can make us less balanced and can cause blockages to the natural flow of energy in our body. We may feel tired, unbalanced, anxious, depressed or even sick. The most important thing you can do is to smudge yourself and your home each day. Smudging is a method of using smoke from burning herbs to dispel negative energy. Sage, cedar and sweetgrass are traditionally used for smudging. To smudge, light the dried herbs in a fire-resistant receptacle, and then blow out the flames. Then use a feather or your hands to fan the smoke around your body and home. I recommend cracking a window or door for ventilation and for releasing unwanted energies.
 

Bless Your Home
 

Blessing a home, similar to cleansing one, is merely working to keep certain energies flowing within the house. We perform blessings on our homes to attract harmony, happiness, and prosperity to our dwelling and that can be done as often as we feel the need to. Many shamanic practitioners recommend the use of holy or consecrated water for blessing a home. The practice of charging water with intention, words, and sound is widely practiced in indigenous cultures throughout the world. In fact, people have believed in our ability to influence water since the days of antiquity. The Christian tradition is the obvious example, with the ongoing performing of rituals that turn regular water into holy water. Essentially, holy water is water with salt added during a rite of blessing. Learn how to make your own consecrated water, and use it for cleansing, protection and blessing. Pour some holy water into a spray bottle. To bless and protect your home, spray holy water around the perimeter of your dwelling and yard. You can also incorporate an incantation or spoken prayer into your blessing. This can be as simple as saying, "I bless this home with happiness. I bless this home with love. I bless this home with prosperity…"
 

Make Offerings to the Spirits
 

Offerings are a beautiful way to acknowledge and honor your household spirits. Giving and receiving are an essential part of any relationship. Anything can be used as an offering, but food is common in many cultures across the world. A simple way to incorporate food as an offering is to simply leave a portion of your meal for the spirits near the hearth or on an altar. An altar is any structure upon which we place offerings and sacred objects that have spiritual or cosmological significance. It represents the center and axis of your sacred space. A simple altar can be created with a cloth, a candle and other symbols that mean something to you. Offerings can be made weekly, monthly or annually and might include fresh flowers, herbs, incense, fruits, milk, or wine. The offerings serve as an acknowledgement and sign of gratitude for the spirits presence and beneficial activity.
 

Listen to the Spirits
 

Developing a relationship with your house and its spirit is very important for your home is your sanctuary; it keeps you safe and warm and protected from the elements. Let your home speak to you. As shamanic practitioners, we are often able to hear things that others cannot. And we know that it is not uncommon for spirits to speak up when they want something specific. Our houses can be the same way. Take some time to sit quietly in your house and listen to it. Be open to communication and let it tell you what color walls it was happiest with, what kind of music it prefers, or what holiday traditions it was fondest of; and let these messages guide your offerings.

 

As with any relationship it takes time and effort to build a connection with your house spirit, but it is worthwhile. Most home spirits are more open to human connection than the spirits of the land. Keep in mind that spirits choose to come into relationship with the person seeking. You can seek a connection, but the spirits must choose. Respect and connection to spirits is what makes for an authentic relationship, which is what the shamanic practitioner yearns for in a society that has severed itself from nature and spirit. Humans have lost touch with the spirit world and the wisdom of inner knowing. The spirits, however, have not forgotten us. They are calling us to a path of environmental sanity, to rejoining the miraculous cycle of nature.

Winter Solstice: The Return of the Light

In the Northern Hemisphere, the Winter Solstice is the shortest day of the year and the first day of winter. This occurs December 20, 21, or 22, varying from year to year, dependent upon the elliptical path of the Earth around our Sun. Technically the solstice marks the instant at which the Earth's axis stops tilting away from the sun and starts going back the other way. Solstice means "Standing-Still-Sun." At Winter Solstice, the Sun journeys farthest south in its orbital path and for the next three days it rises and sets at virtually the same place on the horizon, appearing to stand still, and then it slowly returns north.
 

This three day pause in the Sun's movement is a time of inward reflection. We are each given the opportunity to take a peek at what is happening on a heart and soul level. We can reflect on the year ending to see where we have erred and reform those beliefs, attitudes, and strategies no longer applicable to the New Year unfolding. Such a fresh open-minded approach will broaden our perspective and start us out on the right track.
 

Ancient peoples in our northern climes regarded Winter Solstice as the pivotal time of year. It is a time of transition in the annual cycle when the old year ends and our journey into the New Year begins. It is a sacred time to conduct ceremonies focused on the return of light and warmth. Rituals designed to divert nature from the path toward eternal winter and oblivion to one directed toward light and prosperity. Most cultures planned festivals and celebrations at or around the Winter Solstice to ensure that the Sun would return.
 

The Pueblos of the American Southwest have honored the Winter Solstice for thousands of years. Zuni Indians celebrate Shalako and Hopis begin the observance of the month long Soyal with rituals to insure victory of light over darkness. Hopi priests wear feathers in their headdresses symbolizing the Sun's rays. Sacred underground structures called kivas let in the rays of the rising and setting Sun and Moon throughout the year. Among the Pueblos, Winter Solstice is an affirmation of the continuation of life; that the cyclical order of time and the cosmos will continue intact.
 

Fire and light have always played a central role in the Winter Solstice ceremonies. In much of northern Europe people ignited huge bonfires. Lighted candles were often placed on the branches of evergreen trees, which symbolized survival and eternal life. These symbols of warmth and lasting life were lit to hasten the "old" Sun's waning and the "new" Sun's rebirth. People often tied apples to the branches of firs and oaks to remind themselves that summer would eventually return. In the British Isles, mistletoe was placed upon altars. Mistletoe's golden color was believed to store the power of the Sun, especially when plucked at the solstice.
 

In Peru, the people fasted for three days prior to the solstice. At dawn on the morning of the fourth day, everyone gathered in the public plaza to watch the sunrise. When its light appeared, the celebration began with shouts of joy. At the Sun Temple the rays of the Sun were focused with a mirror to make a fire. This sacred fire was carried to all the outlying temples, where it was kept burning on the altars throughout the year.
 

In my own solstice celebration, I like to incorporate a sacred fire. Before the Sun sets on the solstice, I will light a large candle or oil lamp, call the spirit of the Sun into that fire, and allow it to burn until morning, when his spirit has returned to the sky.
 

On the Winter Solstice we are all praying, on some level, for the darkness to end. "Just return the light!" the ceremonies seem to say. As we celebrate the return of the light, we affirm the continuation of life at the very moment of dissolution. To be sure, dark days lie ahead. But contained within each is the promise of brighter tomorrows.

Calling the Spirits

The opening of sacred space for ceremony or spiritual work is essentially an invocation, calling in the spiritual energies of the seven directions: East, South, West, North, Above, Below, and Within. Calling the spirits is an ancient shamanic rite that is practiced cross-culturally to access and honor the powers of creation. Inviting their presence, participation, and assistance not only aligns us with their power, but also is a way of giving energy that helps revitalize these primal forces. 

Calling in the directions is a spiritual activity in and of itself. The orientation embeds you in the living web of life, yielding greater awareness and perspective. It imparts a comprehensive recollection of the basic experience of being fully human. The ritual grounds you completely into the present moment to begin your day or to begin a specific shamanic practice. 

The specific words of your invocation to the spirits do not matter. What matters is that your prayer comes from the heart. You must show the spirit world you have passion and heart. The energy that comes in from the source is directed through our hearts. Your heart must be clear and open in order to receive spirit. You must open the heart, empty the mind, and go deep within. 

Make sure you have everything you need before starting. Gather together your ritual items and set up an altar. Although an altar is not essential, it provides us with a focus to pray, meditate, and listen. An altar is any structure upon which we place offerings and sacred objects that have spiritual or cosmological significance. It represents your world center. I use a Navajo rug for my altar. I lay the rug in the center of my sacred space and place a stone, a vessel of water, a lit candle, and a feather upon it to represent the four elements: earth, water, fire, and air. You can also place photos of loved ones on your altar so that they are included in your prayers.

1. To perform this ritual, relax, purify (smudge), and center yourself as you would for other spiritual work. When you are ready, begin your invocation. There are no rules or restrictions governing this process. On most occasions, a sacred circle is cast in a sun wise direction, whether in the northern or southern hemispheres. Some people like to start in the direction of the current season: Spring = East, Summer = South, Fall = West, and Winter = North; however, I usually begin by calling the spirits of the East.

2. In a group ritual, I like to have the participants stand in a circle or medicine wheel and face each direction in unison. Use your right hand, or hold a feather in your right hand, to fan smudge offerings to the East. You can also offer a pinch of tobacco or corn meal to each direction. An offering is usually made with the right hand. If you have a rattle, shake it four times to open a portal in the East to the spirit world. Using words, chanting, or song, invite the benevolent spirit powers associated with that direction to participate and assist in the ceremony. Welcome the spirits with an open heart and mind. Some people will whistle or make animal sounds to call in spirit helpers. Trust your instincts and intuition in this process.

3. Pause after calling the spirit helpers of the East and listen for any guidance or wisdom that direction has to share. The spirits will always respond when you call them. Sound does not just travel out into oblivion. There is a call and then a response. Pay attention to any guidance that comes to you. Communication may enter your awareness as a flash of color in your mind's eye, a visual symbol, a tingling of the spine or an inaudible sound heard deep within your soul. It may be visual, auditory, intuitive, or some combination of these. Sometimes it is just a knowing that your helping spirits and guides are now around you. You may feel energy flowing into your hands, feet, or arms or showering down through your crown. When I channel spirit energy, I often feel chills and goosebumps.

4. Next, pivot around clockwise and repeat the same procedure to summon the spirits of the South, the West, and the North. After that, summon Father Sky above and Mother Earth below. When invoking Father Sky, reach to the heavens; when invoking Mother Earth, reach down and touch the ground where you stand.

5. Finally, face the center of the circle (if you are in a group or in a medicine wheel) and bring your hands to your heart to invite the spirit of Within. Call upon the spirit of divine unity that flows from within the center of your being where the six directions meet. Welcome the gifts of balance, oneness, and connection with all things, for all things are one and all things are related.  

6. When you have finished your spiritual work, sacred space must be closed. Follow the same procedure as for the opening, but in reverse order. Begin by thanking the spiritual energies of Within, Mother Earth and Father Sky, and then the North, West, South and East in a counterclockwise movement. Shake your rattle to say farewell to the spirits. As you rattle, give thanks to all your relations for the needs met. The phrase "all my relations" is used at the end of a prayer in many shamanic traditions, for all living things share in the relationships of life on Earth. Express your gratitude to the archetypal elements and helping spirits for being with you and send them off, releasing their energies to the seven directions.

The Power of Thanksgiving

American poet Henry Van Dyke once said, "Gratitude is the inward feeling of kindness received. Thankfulness is the natural impulse to express that feeling. Thanksgiving is the following of that impulse."
 

Celebrating a bountiful harvest once a year is a wonderful tradition. But giving thanks should be more than just a yearly event. Rather, the expression of gratitude ought to be a daily practice. Gratitude, like any other spiritual practice, is something we do, not just something we feel. And it is something we need to practice. Try to cultivate a spirit of gratitude in all things. Even in situations that seem difficult to give thanks for, just remember that you are on the Earth to experience, learn and grow. An "attitude of gratitude" in all things helps connect us to our core values and purpose for being here.
 

Foster a reciprocal relationship of meaning to the Earth. Take time to honor and respect the reciprocal cycle of give and take, for Mother Earth provides everything we need to live and flourish. Express your gratitude through prayer and offerings. Give thanks also for the things you are praying for. Giving thanks before needs are met is a way of making space to receive them. Reciprocity is the guiding principle of the indigenous shamanic path. We can restore balance to the planet. We humans have all the necessary talents to be reciprocal caretakers of Mother Earth. In this season of gathering in, let us bring forth the spiritual fruit of thanksgiving in all things.

Honoring the Ancestors on Samhain

Samhain, or Halloween as it is now called, is a celebration observed in many countries on October 31, the eve of the Western Christian feast of All Saints' Day. It begins the observance of Allhallowtide, the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed. The origins of Halloween customs are typically linked to the Gaelic festival Samhain. Samhain is one of the four cross-quarter days (the midpoint between two seasons) in the medieval Gaelic calendar. Samhain marked the end of the harvest season and beginning of winter or the 'darker half' of the year. It was seen as a liminal (or threshold) time, when the "veil" or boundary between the world of the living and the world of the dead is at its thinnest, making it easier to communicate with those who have left this world. It is also the season of divination, using the connection across the thin veil to ask the spirits for answers. 

According to Irish mythology, Samhain (like Beltane) was a time when the 'doorways' to the Otherworld opened, allowing supernatural beings and the souls of the dead to come into our world. Samhain was essentially a festival for the dead. Samhain was marked by great gatherings and feasts and was when the ancient burial mounds were open, which were seen as portals to the Otherworld. Some Neolithic passage tombs in Ireland are aligned with the sunrise at the time of Samhain. The souls of dead kin were also thought to revisit their homes seeking hospitality, and a place was set at the table for them during a meal. Mumming and guising were part of the festival from at least the early modern era, whereby people went door-to-door in costume reciting verses in exchange for food.
 

Honoring and Connecting with the Ancestors
 

To honor your forebears, create an ancestor altar with a cloth, a candle and photos of those loved ones who have passed, whether that be ancestors of blood or kin. Include memorabilia and other items that you connect with the departed, and light the candle. You can spend some time with each picture and with each item, connecting with those, or name those ancestors whose names you know followed by "may they be remembered." Dedicate a round of drumming to your ancestors and their memory. When you have finished, put out the candle. You may want to leave the altar in place for the rest of Samhain, or until it feels right to take it down.
 

You can connect with your benevolent ancestors by taking a shamanic journey to the Lower World -- the realm to which departed souls travel upon physical death. The desire to communicate with our ancestors is an innate part of the human experience. Benevolent ancestral spirits can guide, protect and heal the living. Your ancestors and the collective spiritual power of all those who went before you reside in the Lower World. When your own time comes to pass on, you will become part of this vast collective unconscious. If you embark on a journey with the intention of connecting with those who have passed, they may come to meet you. Keep in mind that spirits choose to come into relationship with the person seeking. You can seek ancestral spirits, but the spirits must choose. Have a happy and soulful Samhain!

What Psychedelic Therapy Can Learn From Shamanism

Psychedelic psychotherapy is the process of taking a psychedelic substance within a therapeutic setting, which typically includes psychotherapy. In clinical studies, psilocybin (magic mushrooms) and MDMA are two compounds that are being investigated for their therapeutic use in treating certain mental health conditions, like depression and PTSD, and improve overall mental health. Most of the psychedelic therapy taking place is within clinical research studies in the underground and in places where psychedelics are legal.
 

Psychedelic therapy is widely discussed as an innovative development within psychiatry, yet the ironic truth is that mind-altering substances have been used to promote mental health for thousands of years. And while the ceremonial ingestion of plants like ayahuasca in South America, peyote in North America, and iboga in Africa may seem a far cry from Western psychotherapy, researchers are increasingly looking to indigenous cultures in order to learn how to utilize these potent medicines.
 

Anthropologists who study the ceremonial use of psychedelic plants often write about the skilled manner in which shamans guide their patients into "managed altered states of consciousness." Through the manipulation of sounds, symbols, and other aesthetic elements in a ritual context, these traditional healers are able to steer participants' visions and hallucinations in certain desirable directions. Overall, the ritual context provides a controlled, supportive, and safe environment for participants to engage in reflective emotional work that is often difficult.
 

A recent study of Westerners attending a mental health retreat run by indigenous ayahuasca healers found that 36 percent rated the actions of these shamans as the single most important factor in the improvement of their well-being. The non-indigenous users attributed the benefits of ayahuasca to their immersion in the traditional aspects of the ayahuasca experience, which were often intense or difficult to endure, echoing the ascetic experiences of the traditional users. Research indicates that the beneficial elements of ayahuasca are enhanced when the cultural and spiritual aspects of its use are emphasized. And while shamanic rituals may not be fully appreciated by conventional psychiatrists, it is widely agreed that psychedelic experiences are the product of more than just mere pharmacology.
 

Set and Setting
 

Back in the 1960s, famed psychologist and LSD evangelist Timothy Leary helped to popularize the notion of "set and setting", which holds that the effects of psychedelics are largely determined by the mindset of the user as well as the environment in which they are taken, rather than the properties of the substances themselves. "Set" refers to the expectations and intentions the person brings to the experience, and "setting" is the outward circumstances in which it takes place. Additionally, the expectations and experiences of participants in a traditional ceremonial setting are often influenced by the shamans' shaping of those aspects.
 

For this reason, set and setting has been incorporated into recent psychedelic trials. Typically, this is achieved by manipulating the therapeutic environment with low lighting and carefully selected music playlists. This last element is considered to be of particular importance, as research has revealed that music amplifies the capacity of psychedelics to enhance activity within the parts of the brain that process emotion.
 

A Clash of Worldviews
 

Indigenous people view creation as a living process, resulting in a living universe in which a kinship exists between all things. There is no such thing as an individual in the same way that we take for granted in the west. There is no separateness. We are all one consciousness. It's a different way of looking at things. For those of us who have been raised as staunch materialists, such a concept can be difficult to understand, let alone accept. We are conditioned to see the world as populated by distinct, independent entities that can be methodically isolated from one another, whereas indigenous cultures view the universe as one unified conscious system, in which everything is connected to everything else.
 

In line with this perspective, mental health problems are understood not as the product of faulty brain chemistry or personal psychological quirks, but as a symptom of misalignment with the encompassing whole. Healing, therefore, is typically a collective affair and is achieved by restoring the patient's sense of connectedness to their community and wider environment.
 

While most research into the efficacy of psychedelics to treat mental health disorders continues to focus on individual treatments, a number of studies are beginning to recognize the importance of contextual factors like the shared togetherness of indigenous group rituals. A global study of people who have used psychedelics in group settings found that group bonding during ceremony was significantly correlated with increases in psychological well-being, social connectedness, and other salient mental health outcomes.
 

Conclusion
 

While researchers have demonstrated the benefits of psychedelics as a treatment for mental illness in Western users, the traditional context associated with the use of psychedelic plants is also an essential aspect of the experience. Like indigenous users who emphasize the ascetic aspects of the psychedelic experiences, the immersion in an intense, often challenging ceremony leads to benefits for Western users who understand the necessity of these difficult experiences in reaping benefits. Overall, the traditional ceremony accounts for important aspects of the psychedelic experience such as social and environmental connections. Adapting indigenous approaches to psychedelics may well be the key to psychedelic healing. 

Happy Autumnal Equinox

At the Autumnal Equinox, we begin a new cycle on the Medicine Wheel of Life, entering the West -- the home of autumn, twilight, Bear, introspection, emotions, flow, the moon, death, endings, and the element of Water. From the West flows the energy of transformation. In the West we assimilate our life experiences. Experience is the only baggage we carry with us from this Earth walk. From the West we exit the realm of physical experience and join into vast levels of experience in the spirit worlds of light, or we choose to return and walk again the sacred wheel of life.
 

Autumnal means autumn; Equinox means equal night. Night and day are the same length, each lasting exactly twelve hours on this day. It is at this time when light and darkness are in balance. The forces of feminine and masculine energy, yin and yang, are also in balance at this time, providing a unique opportunity to tune in and find our inner balance, harmony, and alignment.
 

The theme for this fall equinox is recapitulation. Recapitulation is a recapture, remembrance, and retelling of experiences, choices, actions and relationships from the past in order to digest, neutralize and file them away without any residual emotional charge. The release is the act of letting go of any attachment to the emotional content of the past event or memory.
 

It is important to reflect on your decisions past and present, as with every decision made something is always left behind. I recommend a ritual where you complete something with a burning of a photo, letter or object that represents what you are releasing. Make sure you spend some time dreaming up what you wish to bring into this new cycle. Share with others and do something celebratory to acknowledge change, a new creative beginning and reset.

The Sweat Lodge Ceremony

In September of 1991, I began hosting a weekly teaching sweat lodge ceremony on four acres of secluded, unimproved forest land that my wife and I owned near Bend, Oregon. The ceremonies were conducted by Wasco elder Les Thomas and Oglala Lakota elder Don Fasthorse. Many people gathered to learn, and then left the group to teach others. The sweat lodge or inipi is as a spiritual purification ceremony of rebirth, rejuvenation, emotional release and awakening. The ceremony serves to cleanse the body, mind and spirit while opening a path of communication between the spiritual and earthly realms. The intense heat generated by steam created from pouring water onto heated rocks is meant to encourage a sweating out of toxins and negative energy that create imbalance in life. Sweat lodge ceremonies are traditionally held for a variety of reasons: before warriors go into battle, before and after major rituals like vision quests or for personal purification.

Sweat lodges are unique dome-shaped structures approximately four to five feet high at the center. They are constructed from supple willow branches and covered with rugs, furs and blankets. When a sweat lodge is built according to tradition, it looks like the body of a turtle. This is because the structure represents Turtle Island or Mother Earth. Entering the lodge symbolizes going back into the womb. It provides a safe and secure place to pray for self, others and all our relations. During the ceremony, spirits are invoked, drums are played and songs are sung. Spirits will enter and sing along with the participants and may even talk to them as well. If a person is not ready to hear the spirits, the spirits may not let that person hear them. Only those who are ready to hear the spirits may hear them because that is how compassionate the spirits are.

The Lakota term for sweat lodge is inipi, which translates to "Stone People Lodge." The Stone People, who are often referred to as the "grandfathers," come from the womb of our Mother Earth. The purpose of the inipi is to return to the womb of Maka (Earth) to be recreated. The Stone People become alive again when their spirits come into the Stone People Lodge. Then you can visit with them and tell them your problems. Then the power that pollutes our mind can be released. The fire from the womb of the Earth Mother will come in and destroy bad thoughts and words. Only good thoughts and words will remain. The spirits of the Stone People return our power to us. That's what Spirit does -- the Stone People, fire, water and green (the plants). The inipi is a place of healing, of purification and of prayer for all life.

A sweat lodge typically has four doors (or rounds) to the four directions (or winds), represented with colors, spirit guides and different elements. The number four has long been considered a sacred number in shamanism and Native American spirituality. All events and actions are based on this number because everything was created in fours. The Great Mystery reveals itself as the powers of the four directions, and these four powers provide the organizing principle for everything that exists in the world. There are four winds, four seasons, four elements, four phases of the moon, four stages to humanity's spiritual evolution, and so on.

The whole process is modeled after the Medicine Wheel, which is a universal symbol that can be found in many Indigenous cultures around the world. The Medicine Wheel represents the natural cycles of life and the basic way in which the natural world moves and evolves. The Medicine Wheel represents the archetypal journey each of us takes in life. This journey has four stages or rounds, each associated with a cardinal direction. Four rounds signify fullness, wholeness or completion.

The Crestone End of Life Project

At 8,000 feet in elevation, Crestone is a small, unique community nestled in the Sangre de Cristo Mountains of south central Colorado. Both beautiful and isolated, Crestone is a spiritual center that includes an astonishing array of sacred sites. Within walking distance of this international village are ashrams, monasteries, zendos, temples, chapels, retreat centers, stupas, shrines, medicine wheels, labyrinths, a ziggurat, and an outdoor cremation pyre.
 

The Crestone End of Life Project (CEOLP) operates one of the only legal, open-air cremation sites in the state of Colorado. Steeped in Hindu, Sikh, and Christian tradition, open-air cremations are rare ceremonies that bring an ancient tradition of disposition to western culture. This ancient and inspirational end-of-life choice returns the body to its original fire and air elements. The process involves a pyre, a half-cord of wood, a wooden stretcher and a shroud. The family or friends of the deceased work together with CEOLP staff to plan the ceremony, and various teams from the organization are trained to produce a deeply meaningful context for marking the passage of a loved one into death.
 

CEOLP offers a non-sectarian, community-driven ceremony where your body can be cremated outdoors in a fiery pyre. Conducting an open-air disposition begins with wrapping the body in a natural fabric shroud, which is placed on a wooden stretcher on a steel grate atop an outdoor hearth. Each member of the procession places a juniper branch on the body.
 

The fire reaches temperatures of over 1,500 degrees, consuming the body. What remains is about three gallons of ashes. The process of dissolution takes three hours, but more than 18 hours for the ashes to be cool enough to collect. Unfortunately for out-of-towners who want to have an open-air cremation, CEOLP's services are only available to local residents of Saguache County. Despite having a population of just 6,000 county residents, CEOLP still performs multiple open-air cremations every year for those who want a disposition ceremony performed by family, friends and community.

Pass the Pipe

You've probably heard the expression "pass the peace pipe." It might have been when two parties struck a compromise after previously being at an impasse. The phrase comes from early American settlers and soldiers who noticed Indigenous peoples smoking ceremonial pipes during treaty signings. They misunderstood this to mean pipe smoking symbolized peacemaking in Native American culture and hence the word "peace pipe" and phrases like "pass the peace pipe" came about.
 

But, like many conventional American ideas about the history and culture of Indigenous peoples, the term peace pipe is a misnomer, says Gabrielle Drapeau, an interpretive park ranger at Minnesota's Pipestone National Monument and an enrolled member of the Yankton Sioux Tribe of South Dakota. Tribal enrollment requirements preserve the unique character and traditions of each tribe. The tribes establish membership criteria based on shared customs, traditions, language and tribal blood.
 

Many Native Americans smoke pipes -- and not just in recognition of peace, but in ceremony and prayer as well as a way to connect with God. "So, don't use the term peace pipe," Drapeau says. "It's just pipe."
 

But these were -- and are still -- not just pipes. These artifacts, the tradition of pipe smoking and the ceremonies during which they are smoked hold far more significance for American Indian peoples across North America than the misnomer conveys.
 

A Short History of the Ceremonial Pipe
 

There is no singular word for these ceremonial pipes that spans all Native American cultures. The broad term often given to them is calumet, from the French word chalumet, which means reed or flute. Various tribes have their own unique names in their own languages. For example, the Lakota sacred pipe is called a chanunpa. 

 

Ceremonial pipes have been a part of several Native American cultures for at least 5,000 years and are still used for ceremony and prayer. "I grew up this way. It's the only way I know how to pray," Drapeau says. "To me, it is like a physical representation of your connection to God."
 

The legends of how tribe elders first received pipes differ, too. According to Lakota legend, the first pipe was brought to Earth 19 generations ago by a divine messenger known as White Buffalo Calf Woman (known in the Lakota language as Pte-san Win-yan). The pipe was given to the people who would not forget -- the Oceti Sakowin, or Seven Council Fires of the Lakota, Dakota and Nakota nations. The Buffalo Calf Woman came to the tribes when there was a great famine and instructed them about living in balance with nature. She gifted the people with a sacred bundle containing the White Buffalo Calf Pipe, which still exists to this day and is kept by Chief Arvol Looking Horse of the Cheyenne River Sioux Tribe. Other members of the tribes are also pipe carriers: stewards entrusted with the care of particular ceremonial and personal pipes.

Happy Vernal Equinox

At the Vernal Equinox, we begin a new cycle on the Medicine Wheel of Life, entering the East -- home of the rising sun, morning, birth, beginnings, and the spring season. Spring arrives when the earth is tilted so that the sun is directly over the equator. In the Northern Hemisphere, the first day of spring is on or about March 21. This is the day of the Vernal Equinox. Vernal means spring; Equinox means equal night. Night and day are the same length, each lasting exactly twelve hours on this day. It is at this time when light and darkness are in balance. The forces of feminine and masculine energy, yin and yang, are also in balance at this time, providing a unique opportunity to tune in and find our inner balance, harmony, and alignment. The 2023 Vernal Equinox will occur on Monday, March 20, 2023 at 21:24 Coordinated Universal Time (UTC).
 

Throughout human history, people in the northern parts of the world have celebrated the Rites of Spring, marking the end of earth's winter sleep and the start of spring when everything is reborn. Ancient cultures connected spring with the return of life to the earth. The return of spring in ancient times was of more consequence than it is to us today because winter food and fuel shortages ended, inclement weather waned, and crops could be planted. Pagan customs such as lighting fires at sunrise for renewed life and protection of the crops still survive in South America as well as in Europe.
 
In China, the Vernal Equinox has always been celebrated as the time of new beginnings, of action, of planting seeds for future grains, and of tending gardens. Spring is a time of the earth's renewal, a rousing of nature after the cold sleep of winter. The life energy, symbolized by thunder, erupts from the depths in early spring to awaken the dormant seeds to new life. The yearly cycle begins in the spring when thunder quickens the renewal of life. Winter still has its grip on the land, but the days are lengthening and the light is growing stronger by the day. Spring is finally here... I hope we can be inspired by nature's reawakening to renew our own lives.

 

The Descent of the Feathered Serpent

In March of 1995, I was fortunate enough to visit the Pyramid of Kukulkan at Chich'en Itza, Mexico on the vernal equinox when the sun projects an undulating pattern of light on the northern stairway for a few hours in the late afternoon--a pattern caused by the angle of the sun and the edge of the nine steps that define the pyramid's construction. These triangles of light link up with the massive stone carvings of snake heads at the base of the stairs, suggesting a massive serpent snaking down the structure.
           
According to legend, twice a year when the day and night are in balance, this pyramid dedicated to Kukulkan (or Quetzalcoatl), the feathered serpent god, is visited by its namesake. On the equinox Kukulkan returns to earth to commune with his worshipers, provide blessing for a full harvest and good health before entering the sacred water, bathing in it, and continuing through it on his way to the underworld.

Drumming in the New Year 2023

Season's Greetings! I want to thank all of my readers for their continued support. It has been quite a year. My blog reached a milestone surpassing 685,000 pageviews. My most read post was "Signs of a Shamanic Calling." I am humbled by the interest and engagement of readers since launching this blog in 2010. This blog is part of my effort to create an empowered global shamanic community for the sake of our future generations. My mission is to create a vibrant international community devoted to shamanic drumming as a vehicle for healing, consciousness expansion and community building.
 

As 2022 comes to a close, I will be celebrating New Year's Eve by drumming out the old year and drumming in the New Year. Drumming in the New Year is a great way to set the tone and intention for 2023. It is also a good time to reflect on the year ending to see where you have erred and reform those beliefs, attitudes, and strategies no longer applicable to the New Year unfolding. It is an opportunity to feel gratitude for all that has been received and accomplished throughout the past year. Such a fresh open-minded approach will broaden your perspective and start you out on the right track. What will you be "drumming" into your life for 2023?

Winter Solstice Blessings

In the Northern Hemisphere, the Winter Solstice is the shortest day of the year and the first day of winter. This occurs December 20, 21, or 22, varying from year to year, dependent upon the elliptical path of the Earth around our Sun. Ancient peoples in our northern climes regarded Winter Solstice as the pivotal time of year. It is a time of transition in the annual cycle when the old year ends and our journey into the New Year begins. It is a sacred time to conduct ceremonies focused on the return of light and warmth. Rituals designed to divert nature from the path toward eternal winter and oblivion to one directed toward light and prosperity. Most cultures planned festivals and celebrations at or around the Winter Solstice to ensure that the Sun would return.
 
Winter Solstice is an affirmation of the continuation of life; that the cyclical order of time and the cosmos will continue intact. Fire and light have always played a central role in the Winter Solstice ceremonies. In much of northern Europe people ignited huge bonfires. Lighted candles were often placed on the branches of evergreen trees, which symbolized survival and eternal life. These symbols of warmth and lasting life were lit to hasten the "old" Sun's waning and the "new" Sun's rebirth. On the Winter Solstice we are all praying, on some level, for the darkness to end. "Just return the light!" the ceremonies seem to say. As we celebrate the return of the light, we affirm the continuation of life at the very moment of dissolution. To be sure, dark days lie ahead. But contained within each is the promise of brighter tomorrows.

On the Winter Solstice (Wednesday, December 21) we began a new cycle on the Medicine Wheel of Life, entering the North -- the home of winter, night, wisdom, clarity, renewal, rebirth, and the great Bison. Bison teaches us the importance of gratitude for all we have and giving for the greater good. As we join our hearts in prayer and sacred drumming, we participate in this season of renewal, attuning ourselves to the cyclical rhythms of nature. As we celebrate the return of the light, we affirm the continuation of life at the very moment of dissolution. Prayer, gratitude, and generosity at this time will clear the way for renewed growth and prosperity.

Thanksgiving in All Circumstances

Celebrating a bountiful harvest once a year is a wonderful tradition. But giving thanks should be more than just a yearly event. Rather, the expression of gratitude ought to be a daily practice. Gratitude, like any other spiritual practice, is something we do, not just something we feel. And it is something we need to practice. Try to cultivate a spirit of gratitude in all things. Even in situations that seem difficult to give thanks for, just remember that you are on the Earth to experience, learn and grow. An "attitude of gratitude" in all things helps connect us to our core values and purpose for being here.
 

Foster a reciprocal relationship of meaning to the Earth. Take time to honor and respect the reciprocal cycle of give and take, for Mother Earth provides everything we need to live and flourish. Express your gratitude through prayer and offerings. Give thanks also for the things you are praying for. Giving thanks before needs are met is a way of making space to receive them. Reciprocity is the guiding principle of the indigenous shamanic path. We can restore balance to the planet. We humans have all the necessary talents to be reciprocal caretakers of Mother Earth. In this season of gathering in, let us bring forth the spiritual fruit of thanksgiving in all things.

Going Deeper With Shamanic Drum Circles

Shamanic circling is a demanding practice, but it is a meaningful practice that deepens our connection to spirit. The deeper we go in our relationship with spirit, the closer we get to what we need. To go deeper and become more effective, many drumming circles close the circle to new members for a period of time. This builds a community of trust, allowing members to deepen in the knowledge and skills of shamanic practice. The shamanic work becomes more focused, building the power and integrity of the circle. The consistency of a closed circle allows members to explore more advanced practices or methods. Circles also benefit when members expand their shamanic skills outside the group and then return to share with the circle.

 

Shamanic circles can use intentionality to go deeper in their spiritual practice. Intention can be aligned with process rather than with a specific outcome. By setting the intention to go deeper, uncover more, and expand their capacity to create the results they truly desire, circles can harness the power of group intention. Intentions are more likely to blossom if everyone participated in creating them, and feels truly invested, and if there is an acknowledgment of collective responsibility.
 

Effective intentions are supported by a mutual understanding of the group's purpose. Intention and purpose drive the circle process. Many circles use a shamanic visioning process to imagine future possibilities for their group. Shamanic visioning is a technique that uses imagination to create mental pictures in a multidimensional way by using all of the senses. Members collectively envision the future state they would like to see in their group using sound, smell, taste, touch, and sight, as well as emotion, which energizes the vision. That future state vision then becomes the basis of the intention of the circle. The members may not know how to get there, but they have a shared vision of where they want to go.
 

If a circle is to fulfill its potential, members need to commit to an ongoing relationship with the people in their circle and extend the intentions of the circle into daily life. At a minimum, a commitment within a shamanic circle means that you are fully present to everyone inside the circle to engender trust and caring among them. When that kind of commitment is consistent, a drum circle becomes a practice arena for the ways we want to engage the world. Extend that caring to people outside the group, to the Earth, and to the environment that we share by practicing the skills developed within the circle in daily life. Extending that authentic way of being outside the circle has a ripple effect in the world around us.

Drum Circle Facilitation Issues and Challenges

An excerpt from my book, Shamanic Drumming Circles Guide.
 

Drum circle facilitation can be challenging at times. In his book Drum Circle Facilitation: Building Community Through Rhythm, Arthur Hull recounts the story of a rip-roaring drunk who showed up at a closing celebration and graduation exercise for a facilitator training workshop in Japan. Throughout the program, the drunk offered a good balance of challenging distractions and disruptive behavior for the beginning-beginner facilitators. After the circle, Hull critiqued the event with the graduates. He told them that the presence of the drunk was a blessing in disguise and represented three types of challenges that facilitators encounter in drum circles. As Hull puts it, "He was an unconscious distracter, a random factor disruptor and the kid who would not behave."
 

According to facilitator Larry Dillenbeck, "Another challenge to circle facilitation is when one person 'triggers' another and people get upset. Sometimes that can quickly spread and dominate the energy and attention of the group. I've seen it handled two ways that seem opposite, but both were effective at the time. One facilitator asked the people to leave the circle and resolve the issue outside, which they did, and allowed the rest of the group to continue with the session. Another time, the facilitators used the incident as a way of processing and using shamanic skills to bring resolution within the group. Even though it was a deviation from the plan for that day, it was a great demonstration of healing and the skill of the facilitators to 'hold space' and deal with the matter elegantly."
 

"Traditionalists" can also present challenges to leadership. As circle keeper Madge Peinkofer points out, "My biggest challenge is when a person joins the circle with specific beliefs about what is right or wrong in 'their tradition.' They usually have strong feelings about 'their way' being the right way. They can bring the energy down very quickly and change it in a way that makes others feel uncomfortable. One way I handle this is to listen respectfully until I feel the integrity of the circle is being compromised. At this point, I politely intervene to explain that all people are honored in this circle and our only rule is that everyone be respectful of others. I then redirect the attention and energy of the circle to an activity that gets everyone involved." Another way the facilitator can address this issue is to clarify the focus and intent of the circle from the beginning. As Larry Dillenbeck suggests, "I think part of what helps in those situations is when the facilitator sets the 'tone' or 'Spirit' of the ceremony at the beginning by setting the intent to honor all attendees and their particular beliefs and traditions and invite the attendees to do the same."
 

Shamanic circling requires that we allow space and encouragement for each member to bring forward their thoughts, feelings and concerns. Circles that are able to communicate well with one another are better able to withstand personality clashes and discord. Membership concerns might include issues of attendance, tardiness, confidentiality and sharing in the circle. By bringing forth these issues, they can be diffused and often lose their power. Circle issues might also include ego work. It's not unusual for some individuals to be seeking personal power. The spirits will often resolve this but if not, people may be asked to leave the circle.

Chief Arvol Looking Horse Calls for Unity

All Nations, All Faiths, One Prayer: Chief Arvol Looking Horse, 19th Keeper of the Sacred White Buffalo Calf Pipe, calls on people from around the globe to gather at sacred places on June 21 and join in prayer for the healing and protection of Grandmother Earth.
 

June 21, 2022
 

We warned that one day you would not be able to control what you have created, that day is here. Now we must unite once again to create an energy shift upon Grandmother Earth. She cannot take any more impact from all the selfish decisions being made.
 

We have come to that place in this time upon Earth, to now make a stand together. To unite -- each in our own sacred life-ways we have chosen to walk, whatever religion or belief, go to your sacred spaces and join us in these special prayers for the Earth on June 21st. It has been proven we can create miracles when we unite spiritually.
 

Many white animals have shown their sacred color throughout the world now, and they continue to communicate that we are at the crossroads. We have walked through two years of losing many relatives through a terrible disease, and so have the animals and plant life also continue to suffer. The imbalance of Mni wic'oni (water of life) causing droughts and fires to severe flooding is everywhere, and I feel more suffering is to come from all these poor choices that are being made.
 

I humbly request a time from each of the two legged in this world to send a prayer to heal our precious Earth and the balance of Mni wic'oni to be restored. Begin to prepare in your homelands to unite -- All Nations, All Faiths, One Prayer -- for the sake of Grandmother Earth, our source of life not a resource.
 

In a sacred hoop of life where there is no ending in no beginning.
Chief Arvol Looking Horse
19th Keeper of the Sacred White Buffalo Calf Pipe

 

Source: Last Real Indians

"The Shamanic Bones of Zen"

In The Shamanic Bones of Zen: Revealing the Ancestral Spirit and Mystical Heart of a Sacred Tradition, celebrated author and Buddhist teacher Zenju Earthlyn Manuel undertakes a rich exploration of the connections between contemporary Zen practice and shamanic or indigenous spirituality. Drawing on her personal journey with the black church, with African, Caribbean, and Native American ceremonial practices, and with Nichiren and Zen Buddhism, she builds a compelling case for discovering and cultivating the shamanic, or magical elements in Buddhism -- many of which have been marginalized by colonialist and modernist forces in the religion.

Manuel is an ordained Zen Buddhist priest who previously led the Kasai River Healing Sangha in Oakland and now lives in New Mexico where she leads the Still Breathing Zen Sangha. For many years Manuel has also practiced singing, drumming and ceremonies from a variety of Indigenous traditions including Caribbean, Native American Lakota and Vodou from Dahomey, Africa. She writes, "I wondered: if the shamanic bones or Indigenous roots that were suppressed in the rising of Buddhism were unearthed, would the practice make more sense to practitioners, especially to black, Indigenous and people of color?"

Manuel speaks in deeply personal rather than theoretical terms about the underlying shamanic reality of Zen practice. Such awareness is crucial for the development of contemporary Western Zen. Displaying reverence for the Zen tradition, creativity in expressing her own intuitive seeing, and profound gratitude for the guidance of spirit, Manuel models the path of a seeker unafraid to plumb the depths of her ancestry and face the totality of the present. The book conveys guidance for readers interested in Zen practice including ritual, preparing sanctuaries, engaging in chanting practices, and deepening embodiment with ceremony. The Shamanic Bones of Zen will turn your conception of Zen inside out.