Native American Vows to Decolonize Native Burials

Robert Gill of Buffalo, Minnesota is a member of the Sisseton-Wahpeton Oyate tribe and among only a few Native American morticians in the country. A hero to many tribal members, Gill has made it his life's mission to restore Native burial customs and to "decolonize," as he calls it, the process of honoring and burying those who die on Indian reservations. Since the arrival of the pandemic, death has become an all-encompassing specter of Gill's daily life, consuming his days and even his nights. He travels hundreds of miles each week to remote tribal communities as far west as the Crow Indian Reservation in Montana and as far north as the Turtle Mountain Indian Reservation near the Canadian border. 

 

Before the pandemic, Gill arranged three to four burials a month for Native families. Now he is receiving that many funeral requests every week. Even with a punishing work schedule, he sometimes struggles with guilt over his inability to meet the surging demand for traditional burial services. He knows that many tribal families are being left with no choice but to turn to white-owned funeral homes with morticians who do not understand their language and customs. Without ceremonies rooted in their culture, Gill argues, tribal members are disconnected from their history and unable to mourn properly.
 

The dearth of funeral options, some tribal leaders argue, is a legacy of America's dark history of racial subjugation of American Indians and their religious practices. Until 1978, when Congress passed the American Indian Religious Freedom Act, spiritual ceremonies like the sweat lodge and drum dances were still technically illegal. The prohibitions enabled Christian churches to establish deep footholds on reservations and further restrict Indigenous customs--including their ceremonies for honoring the deceased.
 

Determined to bring more dignity to the burial process, Gill enrolled in the Worsham College of Mortuary Science in Chicago, where he graduated in 2012. He is believed to be the only licensed mortician of Dakota heritage in the country. Today Gill is virtually alone in the funeral business for his willingness to make long-distance house visits--sometimes driving entire days, through sleet and snow, to meet with tribal families in their homes. Each visit carries the risk that he will contract the virus still raging through Indian Country. Gill is the only one of five morticians who work at Chilson Funeral Chapel in central Minnesota who has not been sickened by COVID-19.
 

"You've got to have nerves of steel to do this work in a pandemic," Gill said.

 

A version of this article first appeared in the "Minneapolis Star Tribune."

The Healing Power of Prayer

The word prayer is derived from the two Sanskrit words pra and artha meaning pleading fervently. In other words, it is asking God (or whatever term you would like to use for a higher power) for something with intense yearning. According to a 2018 Pew Research Center analysis, 90% of U.S. adults say they believe in God or a higher power of some kind. In times of crisis, whether a personal crisis, a family crisis, a national crisis, or one like today's global pandemic crisis, many Americans turn to prayer. How often they pray and who they pray for varies greatly. The Pew survey data revealed that 55% of Americans pray every day, while 75% pray at least once per week and 23% seldom or never pray. Even among those who are religiously unaffiliated, 20% say they pray daily. Of people who pray, 82% say they pray for family and friends, and 74% say they pray for their own wants and needs.
 

According to these findings, prayer is an action that most people perform routinely. So, what are the main benefits of regular prayer? Research has shown that prayer induces relaxation, along with feelings of hope, gratitude, empathy and compassion -- all of which increase overall well-being. Studies indicate that prayer reduces anxiety and depression. A reduction in anxiety allows people to process and react to external events with a more cognitive rather than emotional manner. At a time in which there is worldwide concern over a virus without a treatment, a strategic and holistic approach to problem solving is a good thing. Lower stress levels, healthy habits and a strong spiritual life could be key to beating the coronavirus. An exhaustive review that compared spirituality to other health interventions found that people with a strong spiritual life had an 18% reduction in mortality.
 

When it comes to dealing with illness, most Americans pray to a higher power for help. Nearly nine of ten Americans have relied upon healing prayer at some point in their lives, praying for others even more than for themselves. In his superb book, "Reinventing Medicine," Larry Dossey, MD, cites multiple double-blind university studies that measured the effectiveness of prayer as a healing modality. For example, they would track a hundred people in the surgical recovery ward of a hospital, fifty of whom were being prayed for without their knowledge, the other fifty of whom were not. In every case, the group receiving prayer -- even though they didn't know it -- recovered faster, had fewer complications, scored significantly higher on emotional and mental wellbeing, and performed better by every other metric the researchers could think to record.
 

Alternative medicine researchers have classified prayer as a mind-body intervention, and thus, a modality of complementary and alternative medicine (CAM). According to the Washington Post, "...prayer is the most common complement to mainstream medicine, far outpacing acupuncture, herbs, vitamins and other alternative remedies." Studies have suggested that prayer can reduce psychological stress, regardless of the god or gods a person prays to. According to a study by CentraState Healthcare System, "the psychological benefits of prayer may help reduce stress and anxiety, promote a more positive outlook, and strengthen the will to live."
 

The research findings indicate that, despite the increasing growth in scientific medicine, traditional prayer is still very much alive. Outside of belief in a higher power, there may be no more ubiquitous spiritual expression in the U.S. than use of healing prayer. It is a cultural way of coping with health problems. I have only one word of caution if you're thinking of trying this for yourself. I believe that for prayer to be effective, it must be sincere and from the heart. If you can do that with a script, by all means, do it! But most of us can't. Let your prayer be a conversation, not just talking to a higher power, but also listening for a response. 

Anarchism Has Indigenous Roots

Across the United States, activists are responding to the pandemic crisis with anarchist strategies, like mutual aid. In Window Rock, Arizona -- the seat of the Navajo Nation -- the K'é Infoshop is one such group, and has been providing food and medical supplies to elders, families, and those infected with the virus. In a recent article in "The Nation," the Infoshop's members said their style of autonomous organizing has distinctly Navajo roots.
 

Just a few minutes from the Navajo Nation government offices, the K'é Infoshop opened its doors in April 2017 in a vacant coffee shop. Inside, early collective members painted each wall to correspond with the sacred Navajo colors -- black, white, turquoise, and yellow -- and began stocking the space with Native American books and magazines. Near the entrance, they hung a painting of a women's turquoise-ring-clad hands wrapped around jail bars -- a piece by a member who the group says was unjustly arrested in a police raid of the nearby flea market while she shared her lunch with a group of homeless people. Across the back wall, they put up red stenciled letters that spelled out, "K'é does not discriminate."
 

Anthropologists frequently describe k'é as the Navajo kinship system, but Infoshop members say it's much more than that. "It's our theory of everything," K'é co-founder Brandon Benallie declared. "It's our string theory. It's how we're connected to everything -- but specifically how that kinship is reciprocated and maintained. K'é is this huge overlapping philosophy that the whole universe is interconnected. But it's also these relationships that we have with one another and with the elements that exist in the world, whether that be the weather or the water or the animals."
 

Although there is a markedly European jargon to describing contemporary anarchism, the movement has long been influenced by Indigenous ideas. Being Navajo could be considered anarchist because they never had chiefs; they didn't have a hierarchy. It was always horizontal. Socialism and anarchism derived ideology from Franciscan missionaries who came to the Navajo Nation in the 1500s and 1600s and studied Indigenous societies. And later you have notable activists like Karl Marx, Friedrich Engels, and Mikhail Bakunin reading the journals of these religious figures and how they describe Indigenous societies at that time.
 

As soon as the pandemic hit the Navajo Nation, K'é's members decided they had to help. K'é utilized the food pantry it had stocked for weekly solidarity meals with homeless community members. They gave away a years supply of food in just two weeks. At first the Infoshop was alone in its relief efforts in Navajo Nation, but by April and May, other mutual aid projects began to emerge. The youth-led Navajo & Hopi Families COVID-19 Relief project raised funds to place large orders and organized teams to distribute upwards of 10,000 pounds of food each week across the 27,000 square miles of the reservation.
 

As the Navajo government struggled to control the spread of the outbreak, it established curfews and stay-at-home orders that no doubt saved lives, but made it more difficult for families to travel to any of the reservation's 13 grocery stores. Mutual aid groups obtained essential worker passes to distribute food after curfew, but organizers still faced resistance from the government. They were harassed on many occasions by Navajo police pulling them over and telling them that their authorization letters were not valid.
 

Commenting on the impacts of the pandemic and rapid growth of mutual aid groups across the country, Benallie noted, "Every time capitalism fails, we land on socialism, we land on anarchism, to take care of us. I hope it makes people question who is there for them. Was it the $1,200 stimulus check or six months of unemployment? Or was it the good people of the earth who were organizing resources and material needs to make sure that you don't go to sleep hungry or that your children don't go to sleep hungry?" he said. "Capitalism fosters this unhealthy, highly individualist view of oneself. People began to forget their responsibilities to each other, to the land, and began to only worry about how much they can benefit from the imbalance from broken kinship."
 

As organizers contemplate strategies to take care of their communities in the absence of government support, Benallie urges them to remember their relationships to one another and to the planet. "We can't do this alone. We need all of the good people of the earth to come together."

Hydropanels Bring Water to Navajo Nation

In the Navajo Nation, sometimes a single spigot on an empty road is the only water source around for hundreds of residents. Others have to drive from their rural homes into towns miles away to buy all the water they need for cooking, drinking, cleaning, and livestock, because there's no infrastructure to bring it through pipes. About 40% of households in the Navajo Nation live without running water. But now, at a few houses, panels positioned on the ground pull moisture from the air, connecting to a tap inside the home and providing up to 10 liters of water -- or about 20 16-ounce bottles -- a day, at no cost to the family.

The panels come from Zero Mass Water; the company's Source hydropanels use sunlight to absorb water vapor from the air, even in arid climates. Zero Mass Water partnered with local Navajo governments and Navajo Power, a public benefit corporation working to install solar panels on tribal lands, for an initial demonstration project in which 15 homes received two Source panels each, for a total of 30 panels. Those initial panels were funded by Barclays and The Unreasonable Group, an accelerator for socially minded startups.

Each Source hydropanel can make up to 3 to 5 liters of water a day; with two panels, a home can get up to 10 liters a day, and each panel can store 30 liters of water, or 60 16-ounce bottles of water, for when cloud cover may affect production. The panels last for 15 years.

The Navajo Nation has at points during the pandemic had the highest COVID-19 infection rate per capita in the U.S., worsened by the fact that residents can't easily access water to wash their hands and have to make frequent trips into town to buy water. Zero Mass Water first started communicating with the Navajo Nation about three years ago, but the pandemic has heightened the urgency for this partnership. The company worked with chapter leaders -- the Navajo Nation has 110 chapters, which are geographical divisions like counties -- to find the people most in need.

Every Step You Take is a Prayer

The coronavirus has now arrived in many Native American communities. In an online strategy, Native women are working to heal their communities through virtual jingle dress dances. Umpaowastowin -- or Pat Northrup, as she's known in English, arranged an event and someone posted it on Facebook with the hashtag #jinglehealing. "Wear your jingle dress at home and be connected," the posting said. "Remember the reason we were given this dance."

According to Dan Kraker's coverage on Minnesota Public Radio, Native American women from Pennsylvania to Nebraska to Ontario to Northrup's apartment in northern Minnesota joined in. "This isn't just an Anishinaabe prayer. This is an "all-people-prayer," said Northrup, 70, who is Dakota, widow of the late Ojibwe author Jim Northrup. "The virus isn't going to have prejudice," she said. "It will affect all people. So that's what the prayers are for." 

Michele Hakala-Beeksma also danced, but in Duluth. "We literally say that dancing is prayer. That every step you take is prayer," she said. Hakala-Beeksma, a member of the Grand Portage Band of Lake Superior Ojibwe, started dancing about 15 years ago. She sewed about 150 copper cones on to her purple dress herself. "That tinkling sound, that kind of sounds like water, like rain -- that's the healing part that comes in. When you become a jingle dress dancer, there's a responsibility that comes with it. You're dancing for the healing of your people," she said.

The jingle dress dance originated with the Ojibwe people, or Anishinaabe, during the 1918 Spanish flu pandemic. There are different versions of the story about how the dance began. But they all include a little girl who was very sick. Her father had a dream about a dance that would make her better. She wore a dress lined with rows of silver cones. The sound of the jingles healed her. The sacred dance has since been taken up by women throughout Indian County, after it spread through the pow wow circuit in the 1980s.

Ojibwe women were defying the U.S. government when they developed the dance. At the time, the government forbade ritualistic dancing on reservations. So a century after that first pandemic when they danced as a prayer for healing, women from Minnesota and Wisconsin, Utah and Colorado, Kentucky and all around Canada -- danced again, praying for healing. 

Photo by JMacPherson

The Navajo Nation COVID-19 Fund

The Navajo Nation has surpassed New York and New Jersey for the highest per-capita coronavirus infection rate in the US -- another sign of Covid-19's disproportionate impact on minority communities. The Navajo Nation, which spans parts of Arizona, New Mexico and Utah, reported a population of 173,667 on the 2010 census. As a result, with 4,002 cases, the Native American territory has 2,304.41 cases of Covid-19 per 100,000 people. By contrast, New York state now has a rate of 1,806 cases per 100,000 and New Jersey is at 1,668 cases per 100,000, according to data from Johns Hopkins University.

The nation has one of the strictest stay-at-home orders in the country, mandating that residents not leave their homes unless there is an emergency or they are essential workers. Even those who leave home for work must have documentation on company letterhead with a verifiable contact number for a manager in order to go. For the last few months the nation has been on weekend lockdowns to prevent members from being out and risking infection but case numbers have continued to rise.

The Navajo Nation COVID-19 Fund has been established to help the Navajo Nation respond to the COVID-19 pandemic. This is the Navajo Nation's only official COVID-19 fundraising and donation effort. The Navajo Nation is accepting monetary and non-monetary donations to address immediate medical and community needs. Charitable donations to the Navajo Nation are deductible by the donor for federal income, estate, and gift tax purposes. Click here to donate.

Bat Medicine and the Coronavirus

I am not a medical professional or an expert on epidemics. I leave the critical information in those important fields for the experts who have the appropriate training to help us get through the coronavirus pandemic. Even though I do not possess medical knowledge, as a shamanic practitioner, I believe I can try to humbly offer some insight into the spiritual significance of the pandemic that is spreading rapidly through much of the world. We are all navigating challenges as a result of COVID-19. Whether those issues are health related, economically related, or otherwise, we are being given an opportunity for growth.

Scientists say that the bat is the likely origin of the coronavirus near Wuhan, China, but humans are to blame for the spread of the disease. In the shaman's world everything happens for a reason -- there are no accidents. Furthermore, everything that happens in the physical world has its ultimate cause in the spirit world. So, what is the spiritual significance of the bat coronavirus? Bat represents rebirth, transition, and intuition. Bats often represent death in the sense of letting go of the old, and bringing in the new. They are symbols of transition, of initiation, and the start of a new beginning.

The word "medicine" in shamanic practice refers to the healing aspects that a particular animal brings to our consciousness. When bat medicine appears in our life, it is a call for the end of a way of life and the new beginning of another. This transition can be very frightening for many. But we will not grow spiritually until we let go of those old parts of us that are no longer needed. Success depends on our willingness to plow old habits into the soil in order to cultivate new patterns that enhance our natural growth. By facing the darkness before us, we will find the light of rebirth.

The bat is a symbol of death and rebirth because it is an animal that lives in the dark underworld of the Earth. From caves in the Earth Mother's womb, it emerges every evening at twilight. Thus, from the womb it is symbolically reborn every evening. Bat medicine embraces the idea of symbolic death in which the personal ego identity and the old ways of life give way to the new.

The Dismemberment Journey

In shamanism, there is an archetypal visionary experience known as the dismemberment journey. The student or practitioner of shamanism recognizes an illusion or fear that impedes the expansion of their soul. The practitioner prays for this flaw to be healed and, in doing so, surrenders to the wisdom of the higher powers of the universe to remove the impediment. In a classic dismemberment journey, the petitioner witnesses their own body being torn apart and perhaps completely destroyed. The individual dies a symbolic death and is then restored and brought back to life, whole and empowered, the fear or illusion vanquished.

From a shamanic perspective, the global coronavirus pandemic represents a mass shamanic dismemberment -- the experience of being taken apart, devoured, or torn to pieces on a global scale, allowing for a shift of awareness and transformation of collective consciousness. At its deepest level, the dismemberment experience dismantles our old identity. It is a powerful death-and-rebirth process. The experience of being stripped, layer by layer, down to bare bones forces us to examine the bare essence of what we truly are.

The viewpoint emerging from the shamanic community suggests the times we live in have a theme of planetary and cosmological initiation. Shamanic initiation is most often precipitated by physical, psychological, emotional, or spiritual events that force the ego into submission. Who we believe ourselves to be is not who we truly are. No matter how many years one has been developing their consciousness, no one is exempt from this shamanic death-and-rebirth. This is a shamanic initiation on the grandest cosmological scale.

The times we find ourselves in are like a great river in flood. We can try to hold on to the shore to save ourselves from being swept along with the current. But this is a futile effort, for nothing can resist the great tide of change that is sweeping through and forever altering life as we have known it for millennia. Instead, we are being challenged to let go and go with the flow. We are being given the opportunity to surrender to the current of change so that new dreams and visions can emerge.

As humans, we are being asked to go within and search our hearts in order to change those patterns of thought and behavior that work against us. It is necessary to still the mind and quiet the emotions so that inner knowing and intuition can emerge into our consciousness. Personal isolation and contemplation help us gain deeper insight and clarity of mind. Bat medicine gives us the wisdom required to make the appropriate changes for the birthing of our new identity.

Coronavirus Moves Powwows Online

The names pop up quickly on Whitney Rencountre's computer screen, and he greets them as he would in person.

He spots someone from the Menominee Nation, a Wisconsin tribe that hosts competitive dancers, singers and drummers in traditional regalia in late summer.

"Beautiful powwow there," he says.

The emcee from the Crow Creek Sioux Tribe in South Dakota typically is on the powwow circuit in the spring, joining thousands of others in colorful displays of culture and tradition that are at their essence meant to uplift people during difficult times. Amid the coronavirus pandemic, the gatherings are taking on a new form online.

"Sometimes we have this illusion that we're in total control, but it takes times like this of uncertainty and the challenges of the possibility of death to help us step back and reevaluate," said Rencountre, a co-organizer of the Facebook group Social Distance Powwow, which sprung up about a month ago as more states and tribes advised people to stay home.

Normally this time of year, a string of powwows hosted by Native American tribes and universities would be underway across the U.S., with tribal members honoring and showcasing their cultures -- and socializing, like family reunions. The powwows represent an evolution of songs and dances from when tribal traditions were forced underground during European settlement, Rencountre said.

The pandemic has canceled or postponed virtually all of them, including two of the largest in the U.S. -- the Denver March Powwow and the Gathering of Nations in Albuquerque, New Mexico, held in April.

Social Distance Powwow has helped fill the void, quickly growing to more than 125,000 members.

Members from different tribal nations post photos and videos of themselves and loved ones dancing, often in their regalia. The page has become a daily dose of prayer, songs, dances, well wishes, humor and happy birthdays.

In one video, Jordan Kor sits in his vehicle after a shift at a San Jose, California, hospital emergency department. An old Dakota war song he learned as a child that can be a rallying cry was bouncing around his head. He pulls off his mask and cap and sings, slapping a beat on the steering wheel.

"The biggest ones, social distance, keep working in whatever it is that brings you joy and helps you keep connected," said Kor, who is Tarahumara and Wapetonwon Lakota. "And wash your hands!"

The page also hosts a weekly, live powwow with the organizers -- Rencountre, Stephanie Hebert and Dan Simonds -- assembling a lineup of volunteer drum groups, singers and dancers for the hours-long event. This past weekend, Rencountre patched people in from across the country on the live feed.

A marketplace on the site lets vendors showcase their paintings, beadwork, jewelry, basketry and clothing.

An online powwow lacks some of the grandeur of being in person and seeing hundreds of performers fill an arena for the grand entry. It doesn't have a roll call of tribal royalty, singers and champion dancers. And it doesn't have categories for competitive dancing.

But it offers a way to keep people connected.

"When we dance, we are dancing for prayer and protection," said member Mable Moses of the Lumbee Tribe in North Carolina. "No matter what we do, may the Lord always protect us whether we're living or dying."

Moses learned to dance later in life and now competes in the "golden age" category at powwows. In a video of her Southern Traditional dance, she moves around a dogwood tree in her yard slowly but with high energy.

"Even though I'm 72, I'm like 29," she said.

Moses said the dance meant to calm people helps her cope with the fear surrounding the coronavirus, and the difficulty of staying away from others.

Tribal members also are posting elsewhere on social media, including youth hoop dancers from Pojoaque Pueblo in New Mexico.

For those viewing for the first time, Rencountre encourages an open mind.

"We ask them to break down the wall, to feel the dances, to feel the songs, as you're watching," he said. "Don't think about it from a technical point of view. Understand the creation of these songs and dances comes from a place of uplifting."

Leiha Peters grew up doing jingle dress dance meant for healing. The dress is characterized by cone-shaped jingles typically made from the lids of tobacco cans. Now, she does beadwork for her children's outfits and is a Seneca language teacher.

She recently posted a video of two of her children and their cousins doing smoke dance in the living room of her home on the Tonawanda Indian Reservation northeast of Buffalo, New York. Its origins are mixed as a dance for men to bless themselves before they went to battle and a way to clear smoke from traditional homes called longhouses, she said.

Her children grow up knowing the respect and the protocol that accompany the dance and its songs. They also have fun with it, sometimes competing in the family's backyard to win cups of Kool-Aid or bags of candy, Peters said.

"For them, dancing is medicine on its own. It's everything to us," she said. "It's energy, it's athleticism, it's staying healthy and living a better life with food choices. It's not easy doing what they do."

Divination and Adapting to an Evolutionary Pandemic

Divination is the art of gaining insight into a question or situation by the interpretation of signs or omens. The goal of shamanic divination is to encourage well-being by helping a person live in harmony with the universe around them. One of the best known systems of divination is the I Ching, or Book of Changes. For some 3,000 years, people have turned to the I Ching to help them uncover the meaning of their experience and to bring their actions into harmony with their underlying purpose. Consulting the I Ching is one of the best ways I know of to restore harmony wherever there is disharmony.

I consulted the I Ching today in order to gain some insight into the coronavirus pandemic that is spreading rapidly through much of the world. When I consulted the I Ching regarding the hexagram that best describes the pandemic, I received Hexagram 51, "The Arousing (Quickening, Shock, Thunder)." This hexagram consists of a doubling of the trigram Chen (the Arousing Thunder). Thunder rolls over Thunder, forming a state of Quickening. This hexagram symbolizes the unsettling events of fate that arouse us when we cling to belief or behavioral patterns that no longer support our growth. According to the I Ching, "Thunder repeated is the image of Shock. Thus in fear and trembling, the superior man sets his life in order and examines himself." The first thunder denotes fear and trembling, the second denotes shaping and exploring.

Just as the deep, reverberating sound of rolling thunder jolts the senses, so the universe may use a shocking turn of events to arouse us when we have gone astray. To weather the storm, we must retain our inner balance and utilize available energy in a sincere effort to set our life in order. Success depends on our willingness to plow old habits into the soil in order to cultivate new patterns that enhance our natural growth. If we disregard this imperative and persist in outmoded ways, we will experience repeated shock. Innovative change, on the other hand, will revitalize our life and precipitate renewed growth and creativity.

The process of adapting to COVID-19 is just beginning. Over time, the impact of the novel coronavirus may be so sweeping that it alters human rituals and behaviors that have evolved over millennia. This could change everything from the way we conduct our economy to our greeting and grieving rituals. Our earthly reality is in a state of Quickening that demands that the human species build our evolutionary powers of adapting on a scale equal to the magnitude we've seen in the coronavirus pandemic. As humans, we are being asked to go within and search our hearts in order to change those patterns of thought and behavior that work against us. It is necessary to still the mind and quiet the emotions so that inner knowing and intuition can emerge into our consciousness. Personal isolation and contemplation help us gain deeper insight and clarity of mind.

The shock waves that we are feeling indicate that usable energy is now available to change those patterns that inhibit our growth and create disharmony. When mankind chooses to live out of harmony with nature, nature too becomes inharmonious. That is what has happened in this case, and when this lack of harmony takes place, everything falls out of balance. This virus is the most recent example of this lack of balance. Global upheaval occurs when imbalances need to be corrected.

A global crisis often spawns innovation and cooperation. One of the wonderful things that happens during a natural disaster is that people cooperate with each other. That's how humans have always evolved in harsh conditions. This is a moment for us to prove our humanity, not run away from it. So, let us open our hearts to one another and let this be our finest hour. This turning point in human evolution still has much more to come. To gain insight into your path ahead, consult the I Ching.

Soul Flight: A Spiritual Prescription for Coronavirus

I am not a medical professional or an expert on epidemics. I leave the critical information in those important fields for the experts who have the appropriate training to help us get through the coronavirus pandemic. Even though I do not possess medical knowledge, as a shamanic practitioner, I believe I can try to humbly prescribe a vaccine that can heal the spirit -- the soul flight or shamanic journey. In the shamanic world, all healing begins with the spirit.

Shamanism is based on the principle that innate wisdom and guidance can be accessed through the inner senses in ecstatic trance. Basically, shamanic journeying is a way of communicating with your inner or true self and retrieving information. Your inner self is in constant communication with all aspects of your environment, seen and unseen. You need only journey within to find answers to your questions. You should have a question or objective in mind from the start. Shamanic journeying may be undertaken for purposes of divination, for personal healing, or for any number of other reasons. After the journey, you must then interpret the meaning of your trance experience.

Drumming (or listening to a shamanic drumming recording) is a simple and effective way to induce this ecstatic trance state. When a drum is played at an even tempo of three to four beats per second for at least fifteen minutes, most novices report that they can journey successfully even on their first attempt. Transported by the driving beat of the drum; the shamanic traveler journeys to the inner planes of consciousness: the Upper, Middle, and Lower Worlds. You should always journey with a purpose, question or intention. Some good reasons to take a shamanic journey at this challenging time are….

1. To reconnect with your inner or spirit self: Shamanic journeying heightens the ability of perception and enables you to see into the deeper realms of the self. The moment you bond with your spirit is the moment your heart opens. The first time you glimpse your spirit self, you gasp and cry. You know who you are. That is the moment you begin to heal. Journey work reconnects us to our core, enhancing our sense of empowerment and stimulating our creative expression.

2. To clarify life purpose: When we are unaware of our soul's true purpose or simply not aligned in our actions, we often experience a malaise of the spirit. We can engage the blueprint of our soul path through the vehicle of journeying. Shamanic journeying is a time-tested medium for individual self-realization. We can journey within to access wisdom and energies that can help awaken our soul calling and restore us to wholeness. Journey work reconnects us with our deepest core values and our highest vision of who we are and why we are here. It heightens our sense of mission and purpose, empowering our personal evolution.

3. To access a higher power: Shamanism provides a secular approach to accessing a higher power. Shamanic methodology directly supports the introduction of spiritual factors found significant in the healing process. According to the American Journal of Public Health, "Shamanic activities bring people efficiently and directly into immediate encounters with spiritual forces, focusing the client on the whole body and integrating healing at physical and spiritual levels. This process allows them to connect with the power of the universe, to externalize their own knowledge, and to internalize their answers; it also enhances their sense of empowerment and responsibility. These experiences are healing, bringing the restorative powers of nature to clinical settings."

4. To divine information: You can journey within to obtain information about personal and community issues. Your helping spirits are a good resource when it comes to answering questions pertaining to relationships, health issues, or any issue. To divine information in a journey, begin with a clear question that you would like to ask of your helping spirits. Decide which of your helping spirits you would like to answer your question, and then journey to the place where you normally meet them in non-ordinary reality. Of course you can ask your question to as many of your helping spirits as you wish. When divining or healing on behalf of others, it is vital that you have their permission.

5. To develop relationships with the helping spirits who dwell in the three inner planes of consciousness -- the Upper, Middle, and Lower Worlds: Shamanism is a sacred call to build relationship with the caretakers in the unseen world who want to support the earth and her inhabitants at this time. These helping spirits might be the spirits of nature, animals, plants, the elements, or ancestors. The reason for developing personal relationships with spirit helpers is to gain wisdom, healing techniques, and other vital information that can benefit the community. Similar to the way friendships develop gradually, our relationships with spirits grow and deepen based on repeated interaction and building trust over time.

6. To reconnect with benevolent ancestors: Your ancestors and the collective spiritual power of all those who went before you reside in the spirit 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.

7. To prepare for death: Shamans believe that learning to leave the physical body is important, for without this experience, the soul may become confused after death and remain stuck in the Middle World. When a person dies, there is usually a smooth transition into the afterlife, but when a person suffers a traumatic death, they may not have an awareness of who and where they are. This makes it difficult for them to make their journey to the afterlife. Other souls linger in the space between life and the afterlife for fear of going to hell. Sadly, most of the psychopomp rites of passage that once helped prepare a person for death have disappeared. Hence, journeying is one of the most important shamanic skills that we can develop. By journeying to the Lower World, the place to which human souls travel upon physical death, we can prepare for our own death. That said, perhaps the most compelling reason to journey is...

8. To find ways to restore balance in the world: As anthropologist and author Felicitas Goodman points out, "One of the most pervasive traditions of shamanic cultures is the insight that there exists a patterned cosmological order, which can be disturbed by human activity." When harmony between the human realm and the original intended pattern is disturbed, the shaman makes a spirit journey to the Upper World to bring back the balance. Shamans also go there to acquire archetypal knowledge, to bring a vision into being, or to influence events in the material world. By interacting with the archetypes, the shaman interacts with their counterparts in the outer world.

Try a Shamanic Journey

To enter a trance state and support your journey, click here to listen to a track from my CD "Shamanic Journey Drumming." Reflect for a moment on the purpose of your journey, and then close your eyes. Focus your attention on the sound of the drum and feel yourself being carried away by the sound. If for any reason you want to return, just retrace your steps back. You will hear a call back signal near the end of the video, followed by a short period of slow heartbeat drumming to assist you in refocusing your awareness back to your physical body. Sit quietly for a few moments, and then open your eyes.

After the journey, you must then interpret the meaning of your trance experience.  In some cases, your journey experiences will be clear and easy to understand. At other times, your journey may be dreamlike and full of symbolism. Interpret such journeys as you would any dream. Look for possible associations related to each symbol or image. The key is to observe whatever happens without trying to analyze the experience. Like developing any skill, journeying takes practice. Nothing may happen on your first journeys. You may only experience darkness. When this happens, simply try again at a different time. To learn more, read my article Shamanic Journeying.