"A Journey Into Shamanism" Book Sale

I am now offering a 50% discount on my ebook Riding Spirit Horse: A Journey Into Shamanism. The ebook sale price is $2.99. Offer good through July 31st, 2023. In this spiritual memoir, I recount my journey into shamanic practice. The narrative of my story moves from my first ecstatic experience as a youth at a church revival to my mystical shamanic awakening in the wilderness, transformational pilgrimages to sacred places, working with indigenous wisdom keepers, to the experiences that prompted my writing, particularly my trance experiences "riding the drum" or Spirit Horse. Studying with Native elders and shamans, I discovered my shamanic gifts as a drummer, storyteller and ceremonialist.
 

A journey into shamanism is a pilgrimage of the soul. My journey has taken me down many spiritual paths. As a youth growing up, I embraced the teachings of Christ; I later studied and practiced the teachings of Taoism and Buddhism, all of which have their roots in shamanic practices from the earliest tribal communities. Shared core principles and truths weave a common thread through all spiritual traditions. This golden thread runs through the lives and the teachings of all the great prophets, seers and sages in the world's history.
 
Ultimately, all contemplative spiritual practice leads to the evolution of conscious awareness and union with the divine in the present moment. The perennial wisdom traditions teach us that the "here and now" is eternal, unchanging and omnipresent; it should be the primary focus of our life. When we are not present in the moment, we become a victim of time. Our mind is pulled into the past or the future or both. The present moment is all we ever have. The eternal now is the fundamental ceremony of life. When we bring ourselves fully into the present moment, our life becomes a spiritual practice and an opportunity to ride in beauty on the windhorse of authentic presence! I invite you to read Riding Spirit Horse: A Journey into Shamanism.

However Wide the Sky: Places of Power

Pamela Pierce, founding partner and CEO of Silver Bullet Productions in Santa Fe, New Mexico recently announced that "However Wide The Sky: Places of Power" has received an Emmy award in the Best Documentary category. This beautifully filmed documentary originally aired on the New Mexico Public Broadcasting Station. Narrated by Indigenous actress Tantoo Cardinal, the documentary explores the history and spirituality of the Indigenous people of the American Southwest, who are deeply rooted in the land. Since the beginning of time, they have been stewards and protectors of their home lands, past and present. When the Pueblo people pray, they pray for the living land as far as they can see. However wide the sky is, this is who they pray for.

Pierce worked with tribal leaders to film on the land. The areas chosen are: Chaco Canyon, Bears Ears, Zuni Salt Lake, Mount Taylor, Pueblo of Santa Ana, Taos Blue Lake, Mesa Prieta and Santa Fe. These places intimately connect the people and their beliefs to the natural world. This is their story, of the land and who they are. Pierce says the concerns about the use, misuse, development, drilling and mining of scared places in New Mexico began a conversation between Silver Bullet Productions and tribal leaders about the importance of education in 2016.

 

"The land was treated as a commodity, something to be owned, mined, drilled or developed," she says. "In order to protect land and water rights, it seemed that educating about the significance of land might help alert those leaders. The more we know, the better we do. Film can be a powerful tool to change thinking, and motivate people to vote. The danger to land, and the fight to protect land, will always be an issue worth fighting for, regardless of culture or national origin. All land is sacred, and it is a universal concern worth fighting for."
 

The documentary features New Mexico's Chaco Canyon and Utah's Bear's Ears, which is significant because the locations are under siege. Bear's Ears is a modern day story of government versus layers of culture, and the risk of development if the power and policies of the U.S. shift -- it is just how fragile the protection of land is. Chaco Canyon, a UNESCO World Heritage Site, is facing drilling for fracking wells. It's not just the wells and the roads that have an impact on the land. Tribal leaders see it as a real threat to their spiritual well being. Pierce thought it was important to really put that out there for the public to see and make them understand why this issue is important to tribes. From their perspective, the land does not belong to them. They belong to the land.
 

Pierce says some of the themes in the film include a distinction between stewardship and ownership, the layers of cultural life on every piece of land, no place is ever abandoned, but remains living from the ancestors who have come before, places have shared cultural history and the difference between being from a place, and of a place. Here is the trailer.

The Pyramid of the Magician

I first visited the Maya ruins of Uxmal in March of 1995. It was a transformational journey of self-discovery -- the culmination of a lifelong dream. The archaeological site is located about 50 miles south of Merida, the vibrant capital of the Mexican state of Yucatan. Uxmal was the greatest metropolitan and ceremonial center in the Yucatan during the Late Classic Period, flourishing between the seventh and tenth centuries. It was a seat of power in the southern Puuc region, the low range of hills in the otherwise flat lowland forests of the Yucatan. The city is home to two large pyramids and various temples, plazas and a ball court. Ancient raised roads called sacbes connect the structures, and also were built to other cities in the area such as Chichen Itza. The majestic temples of Uxmal are unique in their type because they were built on various levels and their facades are notable for the intricate stone latticework. The city's limestone structures have ornate carvings, friezes and sculptures embedded in the architecture.
 

The Pyramid of the Magician is the first building a visitor encounters when entering the ceremonial area of Uxmal. The pyramid stands out from other Maya structures because of its rounded corners, considerable height (115 ft), steep slopes and unusual elliptical base. I walked to the base of the pyramid and made a tobacco offering to the temple guardians, seeking permission to enter the shrine. I climbed the steep steps of the east staircase to the temple at the summit, known as the House of the Soothsayer. The elongated temple has an entrance on each side of the wide stairway. Each door of the temple represents the mouth of a cave leading into the heart of the sacred creation mountain. Inside the sanctum of the cave sits the portal that leads to the spirit world.
 

I entered the carved stone temple to find three ornate vision chambers. I sat cross-legged on the floor of the central chamber to meditate. I closed my eyes and stilled my mind by focusing on my breath as I inhaled and exhaled. I invoked the Vision Serpent, the Maya deity who serves as a gateway to the spirit realm. I asked for insight into the origins of Uxmal. This is what happened:
 

In my mind's eye, I could see into the distant past. I saw Plumed Serpent (the Maya creator deity) and three lightning deities, known as Chaac, K'awiil and Yaluk, create the Earth out of the primordial sea and populate it with animals. They wanted to create human beings with hearts and minds who could keep the days of the calendar, but their first attempts failed. When these creator deities finally formed humans out of yellow and white corn who could talk, they were satisfied. They used lightning to open up the Maize Mountain, making the maize seeds available to mankind. The three lightning deities then instructed the first people in the ways of language, culture and the spiritual sciences.
 

The core beliefs and principles of all spiritual cultural traditions originate from the thunder, lightning and rain deities. They are the source of all religious transmission, both ancient and new. As with many Mesoamerican cultures that based their living on rain-dependent agriculture, the ancient Maya held a special devotion for the deities controlling rain. The lightning deities had a particularly strong relationship with shaman-kings because kings were considered to be rainmakers and were able to communicate with the gods of rain, lightning and storms. Kings were initiated by the rain deities, thus becoming their human counterpart.
 

I could clearly see that Uxmal had an ancient and ongoing use as a mystery school dedicated to preserving, protecting and perpetuating the original wisdom teachings transmitted by the lightning deities. The so-called Nunnery Quadrangle of four palatial structures to the west and behind the Pyramid of the Magician was actually used as a school for the training of shamans, priests, calendar daykeepers, astronomers and mathematicians. The Nunnery Quadrangle was a school where teachings were not only transmitted orally, but were transmitted through didactic architecture -- or architecture as a teaching tool. The Maya intentionally used geometric forms to encode their cosmology in the architecture to educate initiates about natural laws and principles. The Nunnery Quadrangle is an enduring example of the sacred science and the high wisdom of the ancient Maya.

Words Are Monuments

A national reckoning with American history and racial injustice has been playing out on the terrain of monuments, museums, school curricula, and increasingly -- maps. While the Department of the Interior plans to rename 660 place-names with the derogatory term "sq**w," a new study published in the journal People and Nature shows that misogynist and racist slurs are the tip of the iceberg. Violence in place-names can take many forms, including the erasure of Indigenous knowledge and languages.
 

Titled "Words Are Monuments," the study reveals a system-scale pattern of place-names that perpetuate settler colonial mythologies, including white supremacy. Through a quantitative analysis of 2,200 place-names in 16 National Parks, researchers identified:

• 10 racial slurs

• 52 places named for settlers who committed acts of violence against Indigenous peoples. For example, Mt. Doane, in Yellowstone, and Harney River, in the Everglades, commemorate individuals who led massacres of Indigenous peoples, including women and children.

• 107 natural features that retained traditional Indigenous names, compared with 205 names given by settlers that replaced traditional names found on record.

While the Department of the Interior has established a task force to address derogatory place-names, the agency has faced some criticism for what Washington State officials and area tribes are calling a rushed process, with proposed replacement names that are largely colonial.

Calls to re-Indigenize place-names in national parks and monuments have been gathering steam, from the Blackfeet Nation's recent petition to return traditional names to mountains in Glacier National Park, to the Puyallup Tribe's campaign to rename Mount Rainier to Təqʷuʔməʔ, or Mount Tahoma.
 

A new website and national campaign inspired by these efforts and the place-names study launches today at WordsAreMonuments.org. Created by the pop-up social justice museum The Natural History Museum, the site features an interactive map with stories from problematic place-names cited in the study; a step-by-step guide from the National Association of Tribal Historic Preservation Officers on how to officially change place-names; video interviews with cultural geographers and Tribal leaders; and ways to take action to support renaming campaigns.
 

The Natural History Museum will also host a free series of online events featuring Indigenous leaders, artists, activists and scholars that explores:

• Why place names matter and how the movement to 'undo the colonial map' relates to other movements that reckon with American history -- to topple Confederate and colonial monuments, decolonize museums, and overhaul school curricula;

• The relationship between language and ideology, and the power of place names in encoding a way of seeing, understanding, and relating to the land;

• How campaigns to re-Indigenize place names on federal lands are not just about making public lands more inclusive, but are stepping stones on the path to Indigenous co-governance and land rematriation;

• The global reckoning with colonial and imperialist history, including successful and ongoing efforts to replace colonial place-names in New Zealand, India, Palestine, South Africa, and beyond.

Pilgrimage in the Modern World

Every year, thousands of pilgrims gather at the Neolithic Stonehenge monument in Wiltshire, England to celebrate the summer solstice. Thousands more trek to Nevada's Burning Man Festival to burn a towering effigy and the hopeful ill journey to Lourdes, France seeking a cure as they have for centuries. Although pilgrimage may seem an antiquated religious ritual, it remains a vibrant activity in a modern world of gadgets and instant gratification. As increasing numbers of us seek refuge from the demands of modern life and its electronic distractions, venturing to a sacred place in search of spirituality has never seemed more appealing. That pilgrimage continues to exercise such a strong attraction is testimony to the power it continues to hold for those who undertake these sacred journeys.
 

Pilgrimage is broadly defined as an outward journey of a religious or spiritual nature, typically to a shrine, temple, site or rite of significance to those of a particular faith or belief system. There are pilgrimages associated with all the world's spiritual traditions. Perhaps best known is the Hajj, an annual journey to Mecca considered one of the five pillars of Islam. Another famous pilgrimage is the Camino de Santiago, a journey made by Christians to the shrine that houses the remains of the apostle Saint James in Galicia in northwestern Spain. Jews make pilgrimage to the Temple Mount in Jerusalem, while Tibetan Buddhist, Hindus and Jains circumambulate Mount Kailash, the holiest mountain in the Himalayas. Every 12 years, Hindus in India gather at one of four sites along the Ganges river in what is known as the Kumbh Mela, considered the single largest gathering of human beings in one place on the planet.
 

The purposes for undertaking a shamanic or religious pilgrimage traditionally range from fulfilling a spiritual vow, finding or deepening one's faith, seeking a remedy for physical or spiritual problems, requesting guidance from spirits or deities of Nature, undergoing initiation rituals, paying homage, to realigning with one's innermost purpose and passion. For many, pilgrimage is a way to mitigate and resolve karma, the sum of a person's actions in this and previous states of existence, viewed as deciding their fate in future existences. Undoubtedly pilgrimage benefits those best equipped to receive its effects, pilgrims with a developed meditation ability, an unfolded responsiveness to the inner world and a receptive vision.
 

Since ancient times, sacred sites have had a mysterious allure for billions of people around the world. Legends and contemporary reports tell of extraordinary experiences people have had while visiting these places. Different sacred sites have the power to heal the body, enlighten the mind and inspire the heart. A growing body of evidence indicates that there is indeed a concentration of holiness at pilgrimage places, and that this holiness or field of energy contributes to a wide variety of beneficial human experiences. The value and benefit of pilgrimage is often only revealed long after the physical journey is over. The pilgrimage never ends. To learn more, look inside The Art of Pilgrimage: The Seeker's Guide to Making Travel Sacred.

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 Lost Art of Resurrection

An excerpt from my memoir, Riding Spirit Horse: A Journey into Shamanism.

 

Like a golden luminous jewel, Palenque perches above the lush tropical rainforest in the foothills of the Chiapas Highlands of southern Mexico. Humid air hangs heavy in this jungle acropolis overlooking the coastal plains of the state of Tabasco. Shrouded in morning jungle mists and echoing to a dawn chorus of howler monkeys and parrots, this temple city has a serene, mystical atmosphere. In antiquity, the Maya city was known as Lakamha, meaning "big waters." Tranquil spring-fed streams meander through the city and the temple summits offer spectacular views of the ruins and surrounding jungle. Flourishing in the seventh century, Palenque is an architectural masterpiece of unsurpassed beauty and spiritual force.

Palenque's most prominent structure is the Temple of the Inscriptions. The elegant temple crowns an imposing eight-stepped pyramid 75 feet above a great plaza. The temple gets its name from hieroglyphic inscriptions on three stone tablets, known as the East Tablet, the Central Tablet and the West Tablet, on the structure's inner walls. These large carved tablets emphasize the idea that events that happened in the past will be repeated on the same calendar date. The edifice was specifically built as the funerary monument for K'inich Janaab' Pakal, also known as Pakal the Great, ruler of Palenque in the seventh century.
 

Deep in the heart of the pyramid, Pakal's remains were found in a stone sarcophagus, wearing a mosaic jade death mask and elaborate jade jewelry. The intricate carving on the top of the seven-ton sarcophagus lid itself is an iconic piece of Classic Maya art and was crucial to understanding how the ancient Maya viewed death and rebirth. The magnificent bas-relief shows the cross-shaped World Tree -- which manifests in the dark night sky as the Milky Way or "White Road" to the Underworld -- and Pakal's relationship to it in death. The king is depicted at the moment of his divine resurrection in the unen or infant form of the lightning deity K'awiil, ascending from the Underworld on the starry Milky Way road to paradise and eternal life.
 

At Palenque, the Maya carefully encoded instructions for gaining eternal life in their architecture, art and hieroglyphic inscriptions. The Maya believed that the real purpose of our lives is to grow ourselves into godlike beings of power and beauty. Survival of the personal aspect of the soul was the goal for Maya shamans. They believed that there are two souls. Every human being has a "life soul," one that is linked to the body and that, should it depart the body, would cause death. It remains within the body until the moment of death. There is also a second soul, or "free soul." The free soul can roam free from the body without harming the person. It corresponds to the dream or astral body. Upon death, it journeys to the pool of souls from whence it may reach back to us and communicate with us through portals to the Underworld -- caves and pyramids.
 

The resurrection of the free soul was what the ancient Maya shamans hoped to achieve. The Maya believed the soul to be regenerative to its core; ultimately its purpose is to regenerate itself. The human soul manifested from the Otherworld paradise through the portal jaws of the great Vision Serpent. If it succeeded in growing into its divine potential by nurturing itself through education and ecstatic bonding with the gods, it could recreate itself after death wearing its own individual "face," then dance forever on the surface of the infinite otherworldly sea. The lightning-serpent energy that fueled the soul's resurrection came from the rain deity K'awiil.
 

The Maya shamans believed death is "behind the times," caught up in a previous and less advanced era, lacking knowledge of the art of resurrection. There is a dramatic difference between the idea of resurrection and a belief in the soul's immortality. Resurrection -- raising up again -- means that something has truly died and then brought back to life. Immortality, on the other hand, assumes unbroken continuity of the soul's existence after the death of the body.
 

The ancient shamans of Palenque built a resurrection generator on a large elevated plaza in the southeast corner of the city surrounded by jungle covered hills. Archaeologists call this ch'ulel "power plant" the Cross Group or Temple of the Cross complex. It is made up of three pyramid temples arranged in a triangular pattern. The shaman architects who designed the Cross Group believed they had discovered the earthly site of the three hearthstones of creation. In Maya cosmology, a triangle of three stars in the Orion constellation represents the hearthstones of the cosmic fire the gods had set to begin the present world age. Using geomantic divination, they detected the location of the invisible stones and built the temples over them, forming the shamanic infrastructure that powered the resurrection process.
 

The Temple of the Cross is the largest and most significant structure. They placed it on a hill at the northern apex of the cosmic hearth. On the inside back wall of the temple sanctuary, they installed a carved stone tablet depicting the branching World Tree at the moment the Maize God lifted it to the sky. At the western corner of the triangle, they constructed the Temple of the Sun and erected a tablet on the back wall portraying warfare, human sacrifice and a shield adorned with the Jaguar Sun God. At the eastern corner of the hearth, they built the Temple of the Foliated Cross honoring the deity Unen K'awiil, a personification of young maize, and placed within it a tablet showing the World Tree as a maize plant. It depicts King Pakal, wrapped in his death shroud, rising up from the Underworld in his "resurrection body."
 

The shaman-astronomers arranged the pyramids so that as the night sky wheeled through its yearly cycle to reenact the events of creation, the three temples would engage this celestial pattern and reactivate the sacred time of that first awakening. On August 13, a date the Maya associate with creation, the night sky goes through a cycle from dusk to dawn that recounts the story of the transition from the third world into the fourth world when humans were created. During that evening, when the stars and constellations took up their creation-resurrection positions, and the glowing Milky Way/World Tree rose in the heavens, the temple complex came alive with Otherworldly forces.

The Importance of Corn Deities

First grown in Mexico some 5,000 years ago, corn soon became the most important food crop in North and Central America. Throughout the region, Puebloans, Mayans, Aztecs, and other Indigenous peoples worshiped corn deities and developed a variety of myths about the origin, planting, growing, and harvesting of corn, also known as maize. Secular and ceremonial life centered around the growing cycle of corn. Corn became an archetype planted in our collective unconscious.  
 

In the process of writing my spiritual memoir, Riding Spirit Horse, I discovered a recurring theme. One motif that keeps repeating itself in my shamanic journey and trance experiences is that of corn. On my first shamanic journey into the spirit world in 1988, I met a spirit guide who became my lifelong mentor in the ways of the spirit world. Known as Corn Woman or Corn Mother, she is an important deity archetype in Pueblo mythology. She represents fertility, life and the feminine aspects of this world.
 
The importance of corn deities in Pueblo mythology reflects the importance of corn in the Pueblo diet. Each pueblo performs a ritual Corn Dance to honor Corn Woman and pray for rain, growth and fertility. A drummer and a chorus of chanting men support the lines of colorful dancers who move in a continually changing zigzag pattern. The graceful dancers turn and pause, then turn again, creating a sweep of movement that ripples through the line like a breath of wind through stalks of ripening corn. The dancers make gestures to indicate their requests to Corn Woman: lowering the arms depicts the lowering clouds, moving the arms in a zigzag motion denotes lightning, lowering the palms signifies rain, and lifting the hands symbolizes the growing stalks of corn. It is a dance that evokes the timeless Pueblo way of being.
 
On my first pilgrimage to the Maya pyramids and ceremonial centers of Mexico in 1995, I had a vision of the Maize God, giving me insight into the mystery of death and rebirth. The Maya Maize God is a mythical dying-and-reviving god who was killed by the Lords of the Underworld, brought back to life by his sons, the Hero Twins, and emerged from the Underworld as corn. For horticultural societies like the Mayans and Puebloans, maize is the substance of life. Its growing cycle is a metaphor for the death, burial and rebirth of humans. When the corn seed from the harvest is blessed and interred in the earth, it is as though a dead human is buried. The embryonic seed germinates in the dark, moist earth and begins to grow. The corn plant turns its leaves toward the light of the sun, growing taller and taller. At the end of the season, when the corn cobs are fully ripe, it is as if the dead person surfaces to join the living. Just as darkness gives rise to light, so life grows from death.

"Riding Spirit Horse" Book Release

Happy vernal equinox! I hope you're safe and remaining hopeful despite the horrific world events taking place. It's a head-spinning, anxiety-inducing time. The past two years of the coronavirus pandemic have been filled with unprecedented challenges and uncertainty. Immersing myself in a writing project was my way to cope with a global pandemic that has affected everything and everyone. The isolation and prodigious amount of free time provided fertile ground for writing my life story. So it is with great pleasure that I announce the release of my autobiography, Riding Spirit Horse: A Journey into Shamanism. 

 

In this spiritual memoir, I recount my journey into shamanic practice. It has been a lifelong process--a path that continues to unfold. I am sharing my journey and learnings because many people in today's world are being called by Spirit to become shamans or shamanic practitioners. A yearning exists deep within many of us to reconnect to the natural world. It is a call to a life lived in balance with awareness of Nature, of Spirit and of Self. We live in a culture 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.
 

The narrative of my story moves from my first ecstatic experience as a youth at a church revival to my mystical shamanic awakening in the wilderness, transformational pilgrimages to sacred places, working with indigenous wisdom keepers, to the experiences that prompted my writing, particularly my trance experiences "riding the drum" or Spirit Horse. Studying with Native elders and shamans, I discovered my shamanic gifts as a drummer, storyteller and ceremonialist.
 
A journey into shamanism is a pilgrimage of the soul. My journey has taken me down many spiritual paths. As a youth growing up, I embraced the teachings of Christ; I later studied and practiced the teachings of Taoism and Buddhism, all of which have their roots in shamanic practices from the earliest tribal communities. Shared core principles and truths weave a common thread through all spiritual traditions. This golden thread runs through the lives and the teachings of all the great prophets, seers and sages in the world's history.
 
Ultimately, all contemplative spiritual practice leads to the evolution of conscious awareness and union with the divine in the present moment. The perennial wisdom traditions teach us that the "here and now" is eternal, unchanging and omnipresent; it should be the primary focus of our life. When we are not present in the moment, we become a victim of time. Our mind is pulled into the past or the future or both. The present moment is all we ever have. The eternal now is the fundamental ceremony of life. When we bring ourselves fully into the present moment, our life becomes a spiritual practice and an opportunity to ride in beauty on the windhorse of authentic presence! I invite you to look inside Riding Spirit Horse: A Journey into Shamanism and to view the official book trailer.

Vagabonding as a Spiritual Path

The natural world is my muse and sanctuary -- a place for refuge and discovery. My most memorable moments have been in the outdoors. I have hiked thousands of miles of trails through forests, deserts and mountains. Having spent much of my life traveling and trekking, I still crave adventure and new experiences. Vagabonding or nomadic wandering is a unique way of living, a spiritual path to authenticity, self-awareness and solitude. Solitude allows time for self-examination, relaxation away from urban stress, and a chance to meditate, contemplate, or just zone out for hours at a time. Many of my most memorable experiences took place during solo journeys into Nature. The longer the solo immersion, the more transformational the experience.

In October 2011, I felt Spirit calling me. I felt compelled to travel to the sacred sites and power places that beckoned me. I followed my intuition and deepest instincts. I traveled with my drum and medicine bundle to shamanize the meridian system of Mother Earth's numinous web, which is the planetary counterpart to the acupuncture meridian system of the human body. At the intersection points of the planet's energy web exist holy places, power spots, or acupuncture points. Like acupuncture needles, humans are capable of maintaining the harmonious flow of the planetary energy meridians by making an Earth connection at power places.

Many magical things happened during my two month pilgrimage. I camped at Panther Meadows on Mount Shasta. I hiked among the oldest living things on the Earth in the Ancient Bristlecone Pine Forest. I soaked in the healing waters of Umpqua, Buckeye, Travertine, Whitmore, and Keough Hot Springs. Indigenous people worldwide believe that where fire and water mix at a hot spring is a sacred place. A water deity, usually a goddess, resides in each spring. People make pilgrimages to thermal springs to connect with the goddess and to supplicate the benefits of her healing graces. The sacred ambience of the place, its geothermal energy and the pilgrim's relationship to it, is sufficient to fulfill the pilgrim's aspirations.

I ventured south through California and explored the Owens Valley area on the east side of the Sierra Nevada crest. Before returning home in early December, I planned a four day desert exploration. On day one, I visited the Sleeping Lizard, which is an ancient vision quest site located in the Volcanic Tablelands north of Bishop. This site is sacred to the Owens Valley Paiute people, who use alcoves in the rock for vision quests. I took a journey back in time to visit the ancient ones who etched petroglyphs in the volcanic rock.

Next, I drove up the Whitney Portal Road towards the trailhead that hikers climb up to Mount Whitney. Unfortunately the road to the trailhead was closed for the winter. I backtracked down the road and camped in the Alabama Hills, located in the shadow of Mount Whitney just west of Lone Pine. The rounded weathered contours of the reddish-orange foothills contrast with the sharp ridges of the Sierra Nevada to the west. Throughout the last century, the Alabama Hills have appeared in hundreds of films and commercials. During my visit, a Quintin Tarantino project (Django Unchained) was being shot there.

In one day I drove from Mount Whitney (the sacred masculine), the tallest mountain in the continuous 48 states, into Death Valley (the sacred feminine), the lowest elevation in North America. Shortly after entering Death Valley National Park, I took an eight-mile detour north along the Saline Valley Road to visit a Joshua Tree forest at Lee Flat. The Saline Valley Road is very rough and progress was slow, but I eventually reached the magical forest. A cold wind buffeted me each time I left the confines of my truck to hike and photograph the forest. I would have camped here for the night if not for the high elevation and bitter cold wind. I camped instead at Panamint Springs Resort, 22 miles inside the western border of Death Valley National Park.

The following day, I explored Darwin Falls and the remote Panamint Valley adjacent to Death Valley. I camped for the next few days at the far northeast end of the South Panamint Dry Lake, a small wetland, grassland, dune system and mesquite bosque. The warm sulfur springs of this desert oasis provide habitat for frogs, shore birds, marsh hawks, and wild burros. A short-eared owl visited my campsite each evening at dusk. The stars bathed the cold desert in a warm glow. Few things are more serene than the deep stillness of the desert on a starry night. In that stillness, I am reborn, forever changed.

Oh, how I love vagabonding. Shamanism is deeply rooted in Nature and a nomadic lifestyle. The emphasis is on the individual, of breaking free and discovering one's own uniqueness in order to bring something new back to the group. Like drumming, nomadic wandering alters your ordinary everyday awareness. It is another means of habitual pattern disruption for reimprinting on alternate realties. When you leave home, meet new people, experience new stimuli, and process new information, you're soon intoxicated on a natural high. As Ed Buryn, the godfather of modern vagabonding puts it, "Vagabonding is nothing less than reality transformation, and its power is not to be underestimated."

The Maya Ruins of Tulum

I made my first pilgrimage to the Maya ruins of Tulum in 1995. The archaeological site is located about 40 miles south of Playa del Carmen on Mexico's Caribbean coast. Though modest and architecturally simple compared to Classic Maya sites, such as Uxmal and Chichén Itzá, Tulum has one of the most beautiful idyllic settings of any city built by the Maya. The tranquil and well-preserved ruins are perched on a rocky cliff above a secluded swimming beach along the Caribbean Sea. Tulum's spectacular photogenic coastline has powdered sugar sands, cobalt water and balmy breezes, making it a popular destination for tourists and locals alike.

Tulum was one of the last great ritual centers built by the Post-Classic Period Maya (900–1500 AD). The site might have originally been called Zama, meaning City of Dawn, because it faces the sunrise. The city had access to both land and sea trade routes, making it an important trade hub for honey, jade, turquoise and cacao beans. Tulum is a Mayan word that means wall or fence. Tulum was protected on one side by steep sea cliffs and on the landward side by a broad stone wall that averaged 10 to 16 feet in height. It is this impressive wall that makes Tulum one of the most well known fortified sites of the Maya.
 

The ancient stone structures of Tulum are surrounded by palm trees, magenta-colored bougainvillea, steep rocky cliffs and a population of large iguanas. El Castillo (the Castle) is Tulum's main pyramid and was used as an ancient lighthouse for navigating the shallow, reef-laden waters off the bay. Among the more spectacular buildings here is the Temple of the Frescoes that included a lower gallery and a smaller second story gallery of wall paintings. The Temple of the Frescoes was used as an observatory for tracking the movements of the sun.
 

Pilgrims have been coming here for centuries. Recent research has indicated that Tulum was a pilgrimage site for Maya women on their way to the sanctuary of Ixchel on the island of Cozumel. Ixchel was the jaguar goddess of fertility, medicine and birth in ancient Maya culture, and her shrine at Cozumel was visited by large numbers of women from throughout the Maya territories. Ixchel figures prominently in the Tulum temple murals. Many of the coastal towns in the Tulum region have the feminine "Ix" prefix in their names.

Tulum is a tropical nirvana built, according to Maya myth, at the boundary between this world and the next where the created world ends and the infinite Otherworld ocean begins. Here the Maya soul found release into a realm of eternal light and danced forever on the surface of the infinite Otherworldly sea. It is one of my favorite places in the world. The energy is peaceful and transcendent. The world seems more vibrant and alive here. If there is an earthly paradise, it is here!

The Red Queen of Palenque

I made my first pilgrimage to the Maya ruins of Palenque in 1995. It is one of the most powerful and remarkable places I have ever been. Like a golden luminous jewel, the ancient city of Palenque perches above the lush tropical rainforest in the foothills of the Chiapas Highlands of southern Mexico. Shrouded in morning jungle mists and echoing to a dawn chorus of howler monkeys and parrots, this temple city has a serene, mystical atmosphere. Tranquil spring-fed streams meander through the city and the temple summits offer spectacular views of the ruins and surrounding jungle. Flourishing in the seventh century, Palenque is an architectural masterpiece of unsurpassed beauty and spiritual force.
 

In 1994, archaeologists discovered a hidden tomb in one of Palenque's small temple pyramids. The skeletal remains of a woman, identified as Lady Tz'akbu Ajaw, were still lying in her limestone sarcophagus. Her skeleton was covered and surrounded by a large collection of jade and pearl objects, bone needles and shells, which were originally pieces of necklaces, earspools and wristlets. The funeral assemblage of Lady Tz'akbu Ajaw, nicknamed the Red Queen because she was found covered in red cinnabar, is one of the richest known burials of a female Maya ruler. Embellished with jewels, gold, turquoise and jade, the tomb dates from about 600 A.D.
 

The Red Queen's ornate tomb was discovered in Temple XIII, next to the imposing Temple of the Inscriptions, where her husband and king, K'inich Janahb' Pakal, was entombed wearing a mosaic jade death mask and elaborate jade jewelry. Her malachite funerary mask echoes his jade version. She also wore a headdress ornamented with shell eyes and fangs, probably representing a deity, and a collar of multicolored stone and shell beads. Some archaeologists believe that the cinnabar covering her body and accompanying ornaments symbolizes blood, and thus life, and may have been instrumental in helping the Red Queen travel to the afterworld.

Drumming at Sacred Sites

Earth, human and solar processes are interwoven through a vibrational resonant network around the planet. The lines and intersection points of this energy grid match most of the Earth’s seismic fracture zones and ocean ridges as well as worldwide atmospheric highs and lows, paths of migratory birds, gravitational anomalies, and the sites of ancient temples and megalithic structures. The early geomancers (Earth diviners) discovered that this numinous web is the planetary counterpart to the acupuncture meridian system of the human body. Humans, they realized, were created in the image of Mother Earth. The acupuncture and node points of the human body correspond to those of the Earth Mother.

At the intersection points of the planet’s energy web exist holy places, power spots, or acupuncture points. According to the Hopi, the world would fall apart without these nodes of concentrated vitality. These sacred places are like nerve centers that distribute vital energy throughout the surrounding natural systems. When a human being goes to a power place, the attention of the Earth Mother is drawn to that area and energy begins to flow to that spot because our bodies, like hers, are electromagnetic. Like acupuncture needles, humans are capable of maintaining the harmonious flow of the planetary energy meridians by making an Earth connection at power places.

Great healing can be accomplished by drumming at sacred sites. Earth and humans exist in a reciprocal, bioresonant relationship. Through the planet’s resonant web, we affect our environment; our environment, in turn, affects us. By interacting with sacred places, we are capable of generating a world of peace and harmony. Power sites are places that call out to the soul; they can have a collective calling or be unique to an individual. Seek out power places. Your power spots can be identified by your desire to go to them. Their significance to you is always revealed by your planned or accidental presence at them. And when you are there, your vibration feels higher, stronger, more joyous and free. Every square inch of the Earth Mother is sacred and a potential connecting place for someone.

Mountains, rivers, and waterfalls are powerful places to drum. Indigenous people believe that mountains are inhabited by powerful spirits that watch over the people. Each mountain has its own spirit, its own name and its own domain which they protect. Mountain spirits are called upon for assistance, blessings, and protection. Mountainous regions charge you with energy and counteract imbalances or negativity. Mountains are generally electrical (yang) and projective in nature, emanating great spiritual power. Mountains are places of spiritual renewal where Heaven and Earth meet and from which all directions emanate. They are good places to drum for planetary healing.     
 

Rivers, lakes, and ocean beaches are magnetic (yin) and receptive in nature. Being near a body of water is soothing and relaxing. Magnetic fields influence the pituitary gland, which is related to the brow chakra (chakras are vibratory energy centers located along the center of the human body), otherwise known as the third eye or mind’s eye. Bodies of water expand and clarify inner vision, sharpen telepathic abilities, and stimulate the flow of healing energies. A close proximity to water helps cleanse the body, mind and spirit. Rivers, in particular, are good places to drum, for the healing energy generated will flow downstream. Water is a profound conductor of energy.

Waterfalls are electromagnetic in nature. The water itself in magnetic. The falling water produces electrical energy. The two forces combine to form electromagnetic energy. Such energy is of a balanced, harmonic nature. Waterfalls are places of spiritual power that can truly expand our spirits. The spirits and energies of waterfalls are especially suited for balancing and recharging your personal life force. And when the sun is right, waterfalls generate misty, iridescent rainbows.

You can create a powerful vortex of energy in your own home by setting up an altar where you can pray, meditate and drum at least once a day. 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 sacred space can be any location in your home where you can be by yourself and be fully self-expressed. A simple altar can be created with a cloth, a candle and other symbols that mean something to you. Like the ancient temples, such a sanctuary space serves as a drawing point for the healing energy needed by the planet.

Martin Gray: Sacred Sites

Martin Gray is a National Geographic photographer and anthropologist specializing in the study of pilgrimage traditions and sacred sites around the world. Over the course of three decades, he studied and photographed nearly 1000 of the world’s most sacred pilgrimage places in more than 125 countries. He has presented his multi-projector slide show at museums, universities and conferences around the world. During the show, Gray presents a fascinating discussion of the mythology, archaeology and history of pilgrimage sites and an explanation of the miraculous phenomena that occur at them. Many people, after viewing this presentation, report a resonance with particular sites and a deepening of their connection to and concern for the Earth.
 
I attended his slide show presentation years ago. It can best be described as a group shamanic event. He opens the event by creating sacred space. He lights a bundle of sage, holds it against the webbing of a single-headed frame drum, and then walks the circumference of the auditorium while drumming. Once the slide show begins, each photograph is shown for precisely 15 seconds, and then an entirely different sacred site is shown. This occurs on and on in a mantric and hypnotic repetition of four pictures per minute for sixty minutes. Certain photos resonated more with me than others. Everyone I talked to after the show was very moved and empowered by the event. His slide show is a true work of shamanic art. It’s a very rare opportunity to see, to witness, to personally experience an event of monumental power.
 
Since ancient times, sacred sites have had a mysterious allure for billions of people around the world. Legends and contemporary reports tell of extraordinary experiences people have had while visiting these places. Different sacred sites have the power to heal the body, enlighten the mind and inspire the heart. A growing body of evidence indicates that there is indeed a concentration of holiness at pilgrimage places, and that this holiness, or field of energy, contributes to a wide variety of beneficial human experiences.
 
During his travels, Gray realized the sacred places were repositories of many of the world’s greatest artistic and cultural treasures. However, because they are located out-of-doors and exposed to industrial pollution, the sacred structures do not receive the protection which paintings, sculptures and other art are given in museums. Looking into this situation, Gray realized that his research and travels had a greater purpose than merely his own education or the creation of a beautiful photography book. Public attention needed to be drawn to the deteriorated condition of these extraordinary art pieces so that they might be preserved for the benefit and education of future generations.
 
To draw attention to this education and preservation work, Gray created a multi-projector slide show that conveys both the remarkable beauty and precarious situation of the sacred sites. Hundreds of full color slides capture the essence of these great pilgrimage shrines. Prior to taking each picture, Gray offered up a prayer to the spirits of the place asking them to, “fill my photographs with such feeling and power that people may one day look upon them and be magically transported to these places.” It is more than evident that those prayers were answered. Gray says, “I personally consider these photographs to be telescopes through which you may peer across time and space into enchanted domains of sublime beauty.”
 
Gray thinks that during the coming decades there will be an enormous number of people visiting sacred sites around the world. Sacred sites function for more and more people as empowerment places, as planetary acupuncture points, as destiny activation sites, and as energy transducers for spiritual illumination. Gray postulates that, in the coming years, sacred sites will become sanctuaries and empowerment zones for the awakening and evolution of ecological, social and supranational political consciousness.
 
Martin Gray’s beautiful photographs convey the essence of the world’s great pilgrimage sites and bear direct testimony to his life’s mission and to his deep connection to Spirit. He has an extensive website at SacredSites.com, which has received more than one hundred million visitors. His photographs are widely used by UNESCO and in hundreds of websites, magazines and books around the world. His books include Geography of Religion by National Geographic, and Sacred Earth by Barnes and Noble. 

Pyramid of the Magician, Uxmal, Mexico (Photograph courtesy SacredSites.com)

The Archaeoacoustics of Palenque

An excerpt from my memoir, Riding Spirit Horse: A Journey into Shamanism.

 

Like a golden, luminous jewel, Palenque perches above the lush tropical rainforest in the foothills of the Chiapas Highlands of Southern Mexico, facing the setting sun. Shrouded in morning jungle mists and echoing to a dawn chorus of howler monkeys and parrots, this archaeological site has a serene, mystical atmosphere. A tranquil stream meanders through the city center and the temple summits offer spectacular views of the ruins and surrounding jungle. Built in the eighth century, Palenque, or Nah Chan (House of the Serpent), is a Maya city of unsurpassed beauty and spiritual force. The city's ruins were designated a UNESCO World Heritage site in 1987.

Archaeologist Francisca Zalaquett, from the National Autonomous University of Mexico, discovered that the temples and public squares in Palenque could clearly project the sounds of a human speaker and musical instruments of the time across at least a hundred meters, or about the length of a football field. The investigation identified rooms that could have been used by musicians, speakers or priests to amplify the frequency, quality and volume of sound, allowing the music or the message to travel further and reach more people. The findings strongly suggest the design and structures at Palenque involved a great deal of knowledge about acoustics and the behavior of sound.

In his book Healing Sounds, author Jonathan Goldman recounts an incredible experience he had at Palenque in 1987. He described it as one of the more dramatic episodes in his life. Late one night, a guide took Goldman and five traveling companions on a tour of Palenque. The guide said he would show them a Palenque which they would not otherwise experience and took them into one temple that had been closed to the public, leading them down a subterranean level using his flashlight. He pointed to a doorway and said to Goldman, "Make sound here." He had known about Goldman's interest in sound healing, but Goldman could not figure out why the guide wanted him to do this.

Then the guide turned out his flashlight and the group was immersed in total darkness. "Make sound," the guide urged.

"Sure," Goldman replied.

Goldman began to tone harmonics towards the area the guide had indicated before the light went out. As he did so, the room began to become illuminated, but it was not like the light from a flashlight. It was more subtle, but it was definitely lighter in the room. Goldman could see the faint outlines and figures of the people there. Everyone was aware of this and when Goldman stopped toning, the room filled with exclamations. Then the guide turned on the flashlight again and they continued their tour.

The full implications of this experience did not occur to Goldman until he returned to the United States. Somehow, he was able to use sound to create light. This was not the same phenomenon as sound turning into light, a scientific theory in which a sound wave, when speeded up, becomes light. This was different, having to do with creating light through sound, and specifically vocal harmonics or overtones.

Years later, Goldman was talking to a man who had spent years with the Lacandon Maya people of the Chiapas rainforest, who are said to be the descendants of the builders of Palenque. When Goldman told him about his experience in Palenque, he nodded his head and said: "You are very lucky to have experienced this! It is something that the Mayan shamans teach, this creation of light through harmonics. It is the higher harmonics that do this." (1)

1. Jonathan Goldman, Healing Sounds: The Power of Harmonics. (Element Books, 1992), p. 59.

Pipestone's Sacred Story

On Aug. 25, 1937, the U.S. established Pipestone National Monument in Southwest Minnesota. The monument covers 301 acres and includes quarry pits and the prairie landscape surrounding them. Today indigenous people from across North America come to the site to work the pipestone at 56 active pits, offering up the soft red stone so famously used for ceremonial pipes and other items. A gentle slope marks the eastern edge of a long plateau that begins in the Dakotas and runs southeast to Iowa. In Pipestone County, the slope is broken by stone outcroppings that native peoples have quarried for centuries.
 

For Native Americans, this land is sacred. For the Oceti Sakowin, the people of the Seven Council Fires, which includes Dakota and Lakota speaking tribes, it’s a place of creation. Among the Oceti Sakowin, the Yankton Sioux of South Dakota are known as the protectors of the quarry. Though pipestone exists at many locations in North America, the quarries at Pipestone National Monument became the preferred source of pipestone among tribes living on the Great Plains because of the quality of the stone.

Pipestone is a relatively soft stone that’s well-suited to hand carving. However, it’s typically found sandwiched between extremely hard layers of Sioux quartzite, and extracting the stone can be hard work. Contemporary indigenous people maintain the tradition of hand-quarrying stone using only sledgehammers, chisels, pry bars and wedges. They’re taught to use all the quarried stone, if possible, or return it to Mother Earth. Over the years, skilled artisans have created many pipe designs, including long-stemmed pipes, elbow and disk forms and a T-shaped calumet. Carvers also have made elaborate animal and human effigies.
 

Oral traditions of the Oceti Sakowin tell how pipestone was created by the red blood of the ancestors, and of how smoke carries prayers to the Great Spirit, making the pipes created from the red rock highly sacred. Pipestone pipes have been, and are still, used in ceremonies, given as gifts and traded. Native Americans store pipe bowls, stems and tobacco with other sacred objects. They also bury pipes with the dead. Sacred pipes have inspired stories that have been passed down for generations.
 

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.
 

White Buffalo Calf Woman taught them all the things they needed to know about making, handling and caring for the pipe, and about how to use it for praying. She explained to the people that the pipe was a symbol of everything in the world. She told them that the red stone bowl of the pipe represented the Earth Mother and the feminine aspects of the world. The buffalo calf carved in the stone represented all the four-legged animals which live upon the Mother. She told them that the wooden pipe stem represented the Sky Father, the plants and the masculine aspects of the world.
 

The Buffalo Calf Woman explained that when the stem and bowl were joined, they symbolized a union and a balance between the sacred masculine and the sacred feminine. She told them that the smoking of the pipe linked the smoker to all things in the universe. The smoke from the pipe carried the prayers of the people directly to the Creator. When the pipe was used properly, the buffalo would return and the people would be able to eat well.
 

Over a period of four days, White Buffalo Calf Woman instructed the people in the Seven Sacred Rites: the seven traditional rituals that use the sacred pipe. When the teaching of the sacred rites was complete, she told the people that she must return to the spirit world. She asked them to honor the teachings of the pipe and to keep it in a sacred manner. Before leaving, the woman told them that within her were four ages, and that she would look upon the people in each age, returning at the end of the fourth age to restore harmony and balance to a troubled world. She said she would send a sign that her return was near in the form of an unusual buffalo, which would be born white.
 

The holy woman then took leave of the people. As she walked away, she stopped and rolled over four times, changing appearance each time. The first time, she turned into a black buffalo calf; the second time into a red one; the third time into a yellow buckskin one; and finally, the fourth time she rolled over, she turned into a white buffalo calf. These four colors then became associated with the powers of the four directions for the Lakota. The holy entity then disappeared over the horizon. It is said after that day the people honored their pipe, and the buffalo were plentiful.

The Huichol Mask

An excerpt from my soon-to-be released memoir, Riding Spirit Horse: A Journey into Shamanism. Copyright © 2021 by Michael Drake.
 

I made my first pilgrimage to the Maya pyramids and ceremonial centers of Mexico in March of 1995. It was an empowering, transformational journey of self-discovery--the culmination of a lifelong dream to explore the pyramidal temples found at Chichen Itza, Uxmal, Palenque and Tulum. I spent about a week in Playa del Carmen, a coastal resort town along the Yucatan Peninsula’s Riviera Maya strip of Caribbean shoreline. The Riviera Maya is known for its palm-lined beaches and one of the largest coral reefs in the world. The beaches of Playa del Carmen are famous for their white powdery sand and crystal clear turquoise waters.
 

One afternoon, I went shopping for some gifts and souvenirs to take back home with me. While walking along Quinta Avenida (5th Avenue), a pedestrian-only walkway through downtown Playa del Carmen, I discovered a colorfully dressed street vendor selling his beadwork. He was a Huichol indigenous artist from Guadalajara. The Huichol, or peyote people, are known for their yarn paintings and papier-mache masks covered in small, brightly colored beads. Yarn paintings consist of commercial yarn pressed into boards coated with wax and resin and are derived from a ceremonial tablet called a neirika.
 

The beaded art is a relatively new innovation and is crafted using glass, plastic or metal beads pressed onto a wooden or papier-mache form covered in beeswax. Common bead art forms include masks, bowls and figurines. Like all Huichol art, the bead work depicts the prominent patterns and symbols featured in Huichol shamanic traditions. The most common motifs are related to the three most important elements in Huichol religion, the deer, corn and peyote. The first two are important as primary sources of food, and the last is valued for its psychoactive properties. Eating the peyote cactus is at the heart of the tribe's spiritual knowledge and core to their existence, connecting them to their ancestors and guardian spirits through psychedelic visions.  

Huichol masks are akin to mirrors that reflect the patterns of face paintings worn during sacred ceremonies. The Huichol people understand themselves to be mirrors of the gods. The Huichol believe that you must look past the ego reflected in a mirror in order to enter the place they call the "original times," before the present separation occurred between matter and spirit, between life and death, between the natural and the supernatural, and between the sexes. They are a culture based on being at one with the Cosmos. The very purpose of life is to reach a state of unity and continuity between man, nature, society and the supernatural.
 

The shaman-artist had some small beaded masks displayed on his table. I asked him if he had any larger masks. He pulled a bundle out from under the table and unwrapped a beautiful life-size human mask. The intricate design featured a radiant sun on the forehead, a stalk of blue corn on each side of the head, a double-headed peyote eagle on each cheek, a prayer arrow on the ridge of the nose, and a deer on the chin. I asked him how much? He said 300 pesos, or about 50 dollars. We settled on the price, but the artisan needed to finish the beadwork. He asked if I could come back later in the day. I agreed to return later that evening to buy the mask and continued shopping other vendors.
 

With great anticipation, I returned in the evening to purchase the finished mask. As I carried the mask back to my hotel, it felt warmer and warmer until it was hot in my hands. When I got back to my room, I noticed a tepo or sacred drum (which is the voice of the gods for the Huichol) in the mouth of the mask. The symbolism was a metaphor for a "talking drum," the name I chose for my entrepreneurial publishing company. This meaningful synchronicity convinced me that the mask was meant for me. I later discovered that wearing the mask during meditation induces a blissful state of unity consciousness with the deities that the mask both represents and embodies. It’s a way of communing with the essence of these deities, channeling them to deepen shamanic trance, to honor them and more. To learn more, read my blog post, The Power of Masks.

Pilgrimage to the Crestone Ziggurat

Crestone, Colorado is a spiritual center that includes an astonishing array of sacred sites. Within walking distance of this small international village are ashrams, monasteries, zendos, temples, chapels, retreat centers, stupas, shrines, medicine wheels, labyrinths, a ziggurat and other sacred landmarks. Most of Crestone’s major religious centers are sheltered in the juniper and pine forests on the lower slopes of the mountains south of town. The Camino de Crestone is a 26 mile inter-faith pilgrimage that visits 15 of the spiritual centers.
 

Since moving to Crestone, my wife, Elisia, and I have made pilgrimages to many of the area’s sacred sites. Although pilgrimage may seem an antiquated religious ritual, it remains a vibrant activity in the modern world as pilgrims combine traditional motives—such as seeking a remedy for physical or spiritual problems—with contemporary searches for identity or interpersonal connection. That pilgrimage continues to exercise such a strong attraction is testimony to the power it continues to hold for those who undertake these sacred journeys. Pilgrimage has been an essential component of my spiritual practice for over 30 years.  
 

Our first local pilgrimage was to the Crestone Ziggurat, a nearby landmark built by Najeeb Halaby, father of Queen Noor of Jordan, for prayer and meditation. Halaby, an American of Syrian Christian descent, built the Ziggurat in 1978 as a representation of the Zoroastrian gateway to heaven. Ziggurat comes from an ancient Assyrian word ziffurantu, meaning light pinnacle. A ziggurat, by definition, is a temple tower with an outside staircase that leads to a shrine at the top. The first of these temple structures were built in ancient Mesopotamia, or what is now Iraq. The purpose of a ziggurat is to get closer to heaven, the home of the gods; in fact the people of Mesopotamia believed a ziggurat connected Heaven and Earth. Essentially, a ziggurat represents a stairway to Heaven where one can commune with the divine.
 

Elisia and I walked to the ziggurat, which rises from a hill on the easternmost edge of the San Luis Valley less than two miles from our house. The wind began to gust as we made our way up the switchback trail to the castle-like observatory, which had been stuccoed a golden ochre color. The ascent up the rail-less ramp was treacherous due to the gusting winds. I hugged the inside wall of the structure as I made my way up the 40-foot tall tower. I stood on the summit and took in the stunning views of the San Luis Valley, one of the highest and largest alpine valleys in the world, encompassing an area of 8,000 square miles. The flat, expansive valley is ringed by the San Juan Mountains of the Continental Divide on the west side and the Sangre de Cristos on the east side. It is a truly inspiring place for prayer and meditation.

The Lindisfarne Chapel

Crestone, Colorado is a spiritual center that includes an astonishing array of sacred sites. Within walking distance of this small international village are ashrams, monasteries, zendos, temples, chapels, retreat centers, stupas, shrines, medicine wheels, labyrinths, a ziggurat and other sacred landmarks. Most of Crestone’s major religious centers are sheltered in the juniper and pine forests on the lower slopes of the mountains south of town. The Camino de Crestone is a 26 mile inter-faith pilgrimage that visits 15 of the spiritual centers.
 

One of the most remarkable structures in Crestone is the Lindisfarne Chapel. With its sacred geometry, stunning interior and remarkable acoustics, the 2,800 square foot dome serves as the main practice and retreat space at the Crestone Mountain Zen Center. The Lindisfarne Chapel was conceived and designed as an interfaith sanctuary by cultural historian William Irwin Thompson, founder of the Lindisfarne Association. The Lindisfarne Association (1972–2012) was a nonprofit fellowship of artists, scientists, and religious contemplatives devoted to the study and realization of a new planetary culture. The group placed a special emphasis on sacred geometry. The exemplar of these ideas is the Lindisfarne Chapel, which is built to reflect numerous basic geometrical relationships. The world’s premier performer of the Native American flute, R. Carlos Nakai, recorded his iconic 1987 album "Sundance Season" in the Lindisfarne Chapel.

Spirit Horse Falls

An excerpt from The Shamanic Drum by Michael Drake

 

Jade Wah'oo Grigori, my mentor and teacher, stood before me. "Find Spirit Horse," he exclaimed! The shaman vanished from my dreams as quickly as he had appeared. I awoke in the morning with the words "find Spirit Horse" indelibly etched in my mind. I had not seen or spoken to Jade in over four years, but I remembered full well his teachings of Spirit Horse. Jade had taught me that, through sacred drumming, one could ride Spirit Horse for personal empowerment and healing the land.
 

I contemplated this dream throughout the day, trying to discern its meaning. I was finally drawn to a stack of back issues of Shaman's Drum magazines in my office. I fervently leafed through the magazines with no idea of what I was looking for. Midway through the stack, I opened the winter 1990-91 issue to an article titled "Native Americans Join Efforts to Preserve Sacred Ridge on Mount Hood."

Enola Hill, a densely forested, pristine watershed ridge on Mount Hood (Oregon), was under the threat of logging operations. A coalition of Native Americans, historians, and environmentalists appealed and delayed the U.S. Forest Service's timber sale, pending ethnographic studies to determine the area's cultural significance. The ethnographic studies revealed that Enola Hill is a tawyash, a Sahaptin Indian word for a place where spiritual power can be obtained and maintained. In fact, there is no other site in the Pacific Northwest with such great cultural significance. For thousands of years, Enola has been a Native American Mecca -- a revered and sacred place for pilgrimages, ceremonies, and vision quests.    

As I continued to read the article, I came across a reference to a spectacular waterfall known to natives as Spirit Horse Falls (Devil Falls on USDA maps). The falls got its name from vision questers who saw a spirit horse rising from the mist. As I read these words, I was overcome by a profound sense of euphoria and resolve. I knew that this sacred waterfall was the "Spirit Horse" that Jade had told me to find. I expressed my gratitude for this gift in a prayer to Creator.

Two weeks later, I stood for the first time on Enola Hill, overlooking Spirit Horse Falls. The power of the roaring falls and the beauty of the rain forest filled my senses with a lucid-like awareness. I felt a holistic connection to my Earth Mother. In my heart I felt that I had finally come home. I drummed and performed a ceremony for the protection and preservation of this sacred place that provided spiritual power for this region. I prayed that this nerve center in the web of life would continue to distribute vital energy throughout the surrounding natural systems.

Afterwards, I made the three-hour drive back to my home in Bend, Oregon. That night, and for many nights to follow, my dreams were filled with drums, Enola Hill, and Spirit Horse Falls. In my dreams, I saw myself drumming at all the waterfalls around Mount Hood. I was told that the rivers that flow from this mountain are sacred. These rivers feed the spirit. This water will awaken the people when you drum at the falls. All who touch this water will be awakened. I was told that a home would be provided from which I will go out to drum the sacred places. It is time to consecrate these sacred places. The time has come to awaken them.

Three months later, a friend contacted me regarding a caretaker position in the Mount Hood area. I soon relocated to a community near Enola Hill and Spirit Horse Falls. I spent the entire summer, hiking to waterfalls and drumming the sacred waters. By the end of the summer, I had completed a circuit around Mount Hood. Having completed my mission, I sensed that my work there was done. I moved back to Bend, Oregon, yet Spirit Horse Falls will always be a significant power place for me. I still make pilgrimages to the falls to drum and pray.

Unfortunately, the threat of logging persists at Enola Hill. Though ethnographic studies reveal otherwise, the Mount Hood Forest Supervisor has determined that there are no traditional cultural sites on Enola Hill. The Forest Service contends that Indian cultural use of the site was transitory and doesn't qualify for the National Register of Historic Places. The U.S. Forest Service hungrily eyes the mature forests on Enola. This greed for more timber to cut makes the agency loath to acknowledge the native cultural and religious value of the area. The continuing degradation of sacred sites stems not only from colonial attitudes about the lands where native people live and worship, but also from prejudice and disrespect for native religions. Indian religious freedom is an environmental issue, and the destruction of sacred sites is the ultimate environmental racism.