Braiding Sweetgrass: Reciprocity with Nature

Robin Wall Kimmerer's Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants is a profoundly moving blend of personal narrative, scientific inquiry, and Indigenous storytelling. The book explores the interconnections between humans and the natural world, presenting a holistic vision of ecological balance, reciprocity, and gratitude. Kimmerer, a botanist and a member of the Citizen Potawatomi Nation, brings a unique dual perspective to her work, blending scientific understanding with Indigenous traditions.

Key Themes and Insights
 

1. Reciprocity with Nature
 

At the heart of Braiding Sweetgrass is the idea of reciprocity--a mutual exchange of care and respect between humans and the Earth. Kimmerer illustrates this concept through the teachings of the "Honorable Harvest," a traditional Indigenous practice that governs the ethical taking of resources. These teachings emphasize principles such as taking only what is needed, using everything taken, and giving thanks in return. By living in alignment with these principles, she argues, humans can foster sustainable relationships with the environment.
 

2. Indigenous Knowledge and Scientific Inquiry
 

The book bridges two often disparate worldviews: Indigenous knowledge, which is rooted in spiritual and relational connections to the land, and Western science, which focuses on observation and empirical evidence. Kimmerer critiques the limitations of Western science when it disregards the wisdom embedded in traditional ecological knowledge. She calls for a synthesis of these perspectives, demonstrating how science can be enriched by Indigenous ways of knowing.
 

3. The Language of Plants
 

Kimmerer presents plants as teachers and storytellers. She explains how Indigenous peoples view plants not as resources to exploit but as living beings with their own gifts to share. The quintessential sweetgrass, for example, is a sacred plant in Potawatomi culture, symbolizing healing, gratitude, and connection. Kimmerer weaves its story throughout the book, using it as a metaphor for reciprocity and care.
 

Structure and Key Chapters
 

The book is divided into five thematic sections, each mirroring one of the braids in sweetgrass: Planting, Tending, Picking, Braiding, and Burning. These sections guide the reader through cycles of growth, care, and renewal, both in nature and in human relationships.
 

1. Planting
 

This section explores Kimmerer's early experiences with nature and her awakening to the dual perspectives of science and Indigenous traditions. She reflects on her childhood love of plants and her journey into the field of botany, noting how her academic training initially distanced her from the relational understanding of nature central to her Potawatomi heritage.
 

2. Tending
 

Here, Kimmerer delves into the act of caregiving for the land. She discusses practices like gardening, which are deeply intertwined with the cycles of nature and the responsibility of stewardship. Through the story of pecans, Kimmerer illustrates how Indigenous peoples cultivated landscapes in ways that sustained both human and ecological communities.
 

3. Picking
 

In this section, Kimmerer shares lessons on gratitude and the ethics of harvesting. She recounts how Indigenous teachings emphasize the need to approach nature with humility and reverence. Her story of gathering wild leeks highlights the importance of balance: taking only what is needed and ensuring the plant's ability to regenerate for future generations.
 

4. Braiding
 

This pivotal section ties together the threads of the book, emphasizing the interconnectedness of humans and the natural world. Kimmerer reflects on the power of storytelling and ceremony in fostering a sense of belonging and respect for the Earth. She contrasts the capitalist mindset of extraction and commodification with Indigenous practices of reciprocity and care.
 

5. Burning
 

The final section focuses on renewal and transformation. Kimmerer discusses controlled burns as a traditional ecological practice that maintains the health of certain ecosystems. This metaphor extends to human lives, suggesting that embracing change and letting go of harmful practices can lead to regeneration and growth.
 

Lessons and Takeaways
 

Gratitude as a Way of Life
 

One of the book's central messages is the importance of gratitude. Kimmerer describes rituals like the "Thanksgiving Address," a Haudenosaunee (also known as the Iroquois Confederacy or Six Nations--Mohawk, Oneida, Cayuga, Onondaga, Seneca, and Tuscarora) tradition that expresses appreciation for all elements of the natural world. Gratitude, she argues, fosters a mindset of abundance and responsibility, countering the destructive tendencies of consumerism.
 

The Role of Stories
 

Stories play a vital role in Braiding Sweetgrass. They carry cultural knowledge, teach moral lessons, and cultivate empathy. Kimmerer uses storytelling to bridge the gap between Indigenous wisdom and modern readers, showing how narratives can inspire a deeper connection to nature.
 

Healing Through Connection
 

Kimmerer underscores the idea that healing the planet is inseparable from healing human relationships with the Earth. She advocates for a shift from a worldview of domination to one of partnership, where humans see themselves as part of, rather than separate from, the natural world.
 

Relevance and Impact
 

Braiding Sweetgrass resonates with readers across diverse backgrounds, offering both practical advice and spiritual inspiration. It challenges the dominant narratives of environmental exploitation and invites individuals to reconsider their role in ecological systems. The book has become a cornerstone of environmental literature, celebrated for its poetic prose and profound insights.
 

By blending science with Indigenous wisdom, Kimmerer provides a compelling roadmap for sustainable living. Her call for reciprocity, gratitude, and humility offers hope in an era of ecological crisis, reminding readers that restoring balance with the Earth is both an individual and collective responsibility.
 

Conclusion
 

Robin Wall Kimmerer's Braiding Sweetgrass is more than a book; it is an invitation to rethink how we live and relate to the world around us. Through her poetic storytelling and unique perspective, Kimmerer inspires readers to cultivate a deeper sense of respect and reciprocity with nature. Whether one approaches it as a work of environmental philosophy, a spiritual guide, or a celebration of Indigenous knowledge, Braiding Sweetgrass is a transformative text that encourages harmony, gratitude, and stewardship in the face of pressing ecological challenges. Read a sample of Braiding Sweetgrass (paid link).

What is Animism?

Animism, derived from the Latin word "anima" meaning soul or breath, is a belief system that attributes spiritual essence to all things, both animate and inanimate. It is one of the oldest forms of religious beliefs and is often considered the foundation of human spirituality. This blog post explores the concept of animism, its historical context, core beliefs, and its relevance in contemporary society.

 

Historical Context
 

Animism is believed to have originated in the Paleolithic era, long before organized religions took shape. Early humans, deeply connected to their environment, perceived a living spirit in everything around them. Rocks, trees, rivers, animals, and even weather patterns were seen as imbued with spirits. This perspective fostered a profound respect for nature and a recognition of the interconnectedness of all life forms.
 

As human societies evolved, animistic beliefs laid the groundwork for many indigenous and tribal religions. Shamanism, totemism, and various forms of nature worship can be traced back to animistic principles. These practices were not merely spiritual but also integral to the social and cultural fabric of early communities.
 

Core Beliefs of Animism
 

At its heart, animism is about recognizing and respecting the spiritual essence in all things. Here are some of the core beliefs that define animistic traditions:
 

1. Spiritual Interconnectedness
 

Animists believe that everything in the universe is interconnected through a web of spiritual relationships. This includes humans, animals, plants, rocks, rivers, and even celestial bodies. The spirit or soul is not exclusive to living creatures but is inherent in all elements of nature. This interconnectedness fosters a sense of kinship and mutual respect among all entities.
 

2. Spirit Communication
 

In animistic traditions, communication with spirits is a common practice. Shamans, spiritual leaders, or medicine men and women often act as intermediaries between the human world and the spirit world. Through rituals, trances, and other practices, they seek guidance, healing, and wisdom from the spirits.
 

3. Respect for Nature
 

Animism promotes a deep respect for nature and its cycles. Natural features such as mountains, rivers, forests, and animals are revered and often considered sacred. This respect translates into sustainable practices and a harmonious relationship with the environment, emphasizing the importance of preserving natural resources.
 

4. Ancestral Worship
 

Ancestral worship is a significant aspect of animistic belief systems. Ancestors are believed to continue their existence in the spirit world, influencing and guiding the living. Rituals and offerings are made to honor and seek blessings from ancestors, maintaining a strong bond between past and present generations.
 

Animism in Different Cultures
 

Animism is not confined to a single culture or region; it is a universal belief system found across various societies. Here are a few examples of animistic traditions from different parts of the world:
 

1. Indigenous Tribes in North America
 

Many Native American tribes, such as the Lakota, Cherokee, and Navajo, hold animistic beliefs. They view the earth as a living entity and emphasize harmony with nature. The concept of "Wakan Tanka" or the Great Spirit in Lakota spirituality exemplifies the animistic belief in a life force pervading all things.
 

2. African Traditional Religions
 

In Africa, animism is prevalent among various ethnic groups. The Yoruba religion, for instance, recognizes numerous deities and spirits associated with natural elements. These spirits, known as Orishas, play a vital role in the daily lives of the Yoruba people, influencing everything from health to weather.
 

3. Shinto in Japan
 

Shinto, the indigenous religion of Japan, is deeply rooted in animistic beliefs. Kami, or spirits, inhabit natural features such as mountains, rivers, trees, and even human-made objects. Shinto practices involve rituals and offerings to honor these kami, fostering a connection between the physical and spiritual worlds.
 

4. Aboriginal Spirituality in Australia
 

Australian Aboriginal spirituality is inherently animistic. The concept of "Dreamtime" refers to the creation period when ancestral spirits shaped the land and its inhabitants. These spirits continue to exist in the natural world, and Aboriginal rituals and stories reflect their ongoing presence and influence.
 

Relevance of Animism in Contemporary Society
 

In today's world, animism may seem distant from mainstream religious practices, yet its principles remain relevant. The growing environmental movement, with its emphasis on sustainability and respect for nature, echoes animistic values. By recognizing the intrinsic value of all living and non-living things, animism offers a philosophical foundation for ecological conservation.
 

Furthermore, animism encourages mindfulness and a holistic approach to life. It reminds us to see beyond the material and acknowledge the spiritual dimensions of existence. This perspective can foster greater empathy, compassion, and a sense of responsibility toward the planet and its inhabitants.
 

Conclusion
 

Animism, with its profound respect for the spiritual essence of all things, offers timeless wisdom. It teaches us about the interconnectedness of life, the importance of respecting nature, and the value of maintaining spiritual relationships. While modern society may have moved away from animistic practices, the core beliefs continue to inspire and guide those seeking a deeper connection with the world around them. By embracing the principles of animism, we can cultivate a more harmonious and sustainable way of living, honoring the spirit that resides in every aspect of our existence.

Love, Nature, Magic: Shamanic Journeys into the Heart of My Garden

In her new book Love, Nature, Magic: Shamanic Journeys into the Heart of My Garden, Maria Rodale takes the reader on an unusual autobiographical journey through her life. Rodale combines her love of nature and gardening with her experience in shamanic journeying, embarking on an epic adventure to learn from plants, animals and insects--including some of the most misunderstood beings in nature. Maria asks them their purpose and listens as they show and declare what they want us humans to know. From Thistles to Snakes, Poison Ivy to Mosquitoes, these nature beings convey messages that are relevant to every human, showing us how to live in balance and harmony on this Earth.

Rodale is the former CEO of now defunct Rodale Publishing, famous for magazine titles such as Men's Health, Runner's World, and Prevention, and also books including Al Gore's blockbuster, An Inconvenient Truth. Her approach to storytelling is fascinating and unique. She tells us at one point that her original intention was to write a straightforward book about plants, animals and insects, but somehow somewhere along the way she took a different path. The book is less of a single narrative than a series of episodes. In her garden, she periodically slips into a shamanic state of consciousness and communes with nature beings like bat, vulture, mosquito, mugwort, aspen, dandelion and milkweed. This allows her to transition easily from a mundane activity like weeding into a serious topic such as the genocide of Native Americans.
 

This is a beautiful book by a thoughtful author whose writing is both humorous and uplifting. However, it can be uneven at times. Some of the creatures she gives voice to are so preachy as to feel contrived--like the fireflies pleading against the use of pesticides and forever chemicals. At other times her thoughts flow so fast and free they are difficult to follow, like where she jumps from feminism to overpopulation to mosquitoes laying eggs in car tires. But overall she skillfully weaves together snippets of science with thoughts of nature and human existence in the future and episodes of her own life. She also gives voice to some of nature's most overlooked organisms with a wonderful imagination.
 

Rodale is hopeful and optimistic about the future. As she concludes at the beginning of her book, "I now believe it's possible to create a new Eden where knowledge is not a sin, desire is recognized as part of our human purpose, and love and understanding are the original blessings to be nourished and cultivated in the garden of our lives." To learn more, look inside Love, Nature, Magic: Shamanic Journeys into the Heart of My Garden.

The Origin of Disease and Medicine

An excerpt from The Sacred Formulas of the Cherokees by James Mooney
 

In the old days, the beasts, birds, fish, insects, and plants could all talk. They and the people lived together in peace and friendship. As time went on, however, the people increased so rapidly that their settlement spread over the whole earth, and the poor animals found themselves cramped for room. To make things worse, Man invented bows, knives, spears, and hooks, and began to slaughter the larger animals, birds, and fish for their flesh or their skins. The smaller creatures, such as the frogs and worms, were crushed and trodden upon without thought, out of pure carelessness or contempt. So the animals resolved to consult upon measures for their common safety.
 

The Bears were the first to meet in council, led by old White Bear. After each in turn had complained of the way in which Man killed their friends, ate their flesh, and used their skins for his own purposes, it was decided to begin war at once against him. Once the angry crowd calmed down, White Bear told them that the human beings had a decided advantage -- the bow and arrow. So the Bears decided to make their own weapons.
 

However, the Bears had a problem. Their claws made it impossible to properly draw back on a bow. Some of the younger Bears thought of cutting their claws, but White Bear objected, " If we cut off our claws, we will all starve together. It is better to trust the teeth and claws that nature gave us, for it is plain that Man's weapons were not intended for us."
 

No one could think of any better plan, so the old chief dismissed the council and the Bears dispersed to the woods and thickets without having concerted any way to prevent the increase of the human race. Had the result of the council been otherwise, we should now be at war with the Bears, but as it is, the hunter does not even ask the Bear's permission when he kills one.
 

The Deer next held a council under their chief, Little Deer. After some talk, they resolved to use their magic. Thenceforth, if a hunter wished to kill a Deer, he must take care to ask their pardon for the offense. Any human hunter failing to do so would be stricken with rheumatism. The Deer sent notice of their decision to the nearest settlement of Indians and told them at the same time what to do when necessity forced them to kill one of the Deer tribe. No hunter, who has regard for his health, ever fails to ask pardon of the Deer for killing it.
 

Next came the Fish and Reptiles, who had their own complaints against Man. They held council together and determined to make their victims dream of snakes twining about them in slimy folds and blowing foul breath in their faces, or to make them dream of eating raw or decaying fish, so that they would lose appetite, sicken, and die. This is why people dream about snakes and fish.
 

Finally, the Birds, Insects, and smaller animals came together for the same purpose. They decided to spread disease among the humans. They began then to devise and name so many new diseases, one after another, that had not their invention at last failed them, no one of the human race would have been able to survive.
 

When the Plants, who were friendly to Man, heard what the animals had done, they determined to defeat the latter's evil designs. Each Tree, Shrub, and Herb, down even to the Grasses and Mosses, said, "I shall appear to help Man when he calls upon me in his need." Thus was medicine born. The plants, every one of which has its use if we only knew it, furnish the remedy to counteract the evil wrought by the vengeful animals. Even weeds were made for some good purpose, which we must find out for ourselves. When the doctor (shaman) does not know what medicine to use for a sick man, the spirit of the plant tells him.
 

Source: James Mooney, The Sacred Formulas Of The Cherokees. Published in the Seventh Annual Report, Bureau of American Ethnology, pp. 301-399. 1886.

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.

The Hidden Life of Trees

Peter Wohlleben, a German forester and author, has a rare understanding of the inner life of trees, and is able to describe it in accessible, evocative language. His book, The Hidden Life of Trees: What They Feel, How They Communicate, has sold more than two million copies worldwide. Wohlleben draws on groundbreaking scientific discoveries to describe how trees are like human families: tree parents live together with their children, communicate with them, support them as they grow, share nutrients with those who are sick or struggling, and even warn each other of impending dangers. Wohlleben also shares his deep love of woods and forests, explaining the amazing processes of life, death, and regeneration he has observed in his woodland.

 
A revolution has been taking place in the scientific understanding of trees, and Wohlleben is the first writer to convey its amazements to a general audience. The latest scientific studies, conducted at well-respected universities in Germany and around the world, confirm what he has long suspected from close observation in this forest: Trees are far more alert, social, sophisticated -- and even intelligent -- than we thought.

 
There is now a substantial body of scientific evidence that shows that trees of the same species are communal, and will often form alliances with trees of other species. Forest trees have evolved to live in cooperative, interdependent relationships, maintained by communication and a collective intelligence similar to an insect colony. These soaring columns of living wood draw the eye upward to their outspreading crowns, but the real action is taking place underground, just a few inches below our feet.
 

All the trees in a forest are connected to each other through underground fungal networks. Trees share water and nutrients through the networks, and also use them to communicate. They send distress signals about drought and disease, for example, or insect attacks, and other trees alter their behavior when they receive these messages. Scientists call these mycorrhizal networks. The fine, hairlike root tips of trees join together with microscopic fungal filaments to form the basic links of the network, which appears to operate as a symbiotic relationship between trees and fungi, or perhaps an economic exchange. As a kind of fee for services, the fungi consume about 30 percent of the sugar that trees photosynthesize from sunlight. The sugar is what fuels the fungi, as they scavenge the soil for nitrogen, phosphorus and other mineral nutrients, which are then absorbed and consumed by the trees.
 

To communicate through the network, trees send chemical, hormonal and slow-pulsing electrical signals, which scientists are just beginning to decipher. Edward Farmer at the University of Lausanne in Switzerland has been studying the electrical pulses, and he has identified a voltage-based signaling system that appears strikingly similar to animal nervous systems (although he does not suggest that plants have neurons or brains).

Five-thousand miles away, at the University of British Columbia in Vancouver, Suzanne Simard and her grad students are making astonishing new discoveries about the sensitivity and interconnectedness of trees in the Pacific temperate rainforests of western North America. Dr. Simard is a professor with the UBC Faculty of Forestry, where she lectures on and researches the role of mycorrhizae and mycorrhizal networks in tree species migrations with climate change disturbance. Networks of mycorrhizal fungal mycelium have recently been discovered by Professor Simard and her graduate students to connect the roots of trees and facilitate the sharing of resources in Douglas-fir forests of interior British Columbia, thereby bolstering their resilience against disturbance or stress and facilitating the establishment of new regeneration.

They found that the mycorrhizal network serves as a belowground pathway for transfer of carbon from the nutrient-rich deciduous trees to nearby regenerating Douglas-fir seedlings. Moreover, they found that carbon transfer was enhanced when Douglas-fir seedlings were shaded in mid-summer, providing a subsidy that may be important in Douglas-fir survival and growth, thus helping maintain a mixed forest community during early succession.

 
Simard's research indicates that all trees in a forest ecosystem are interconnected, with the largest, oldest trees serving as hubs. The underground exchange of nutrients increases the survival of younger trees linked into the network of old trees. She has found vast underground tree root systems that are kind of like giant brains. Like the neurons in our own brains, trees send messages via their roots. In fact, she says that trees aren't only communicating, but are also sending resources back and forth to help out other trees -- even if they are a different kind of tree. 

Simard calls the older trees (up to 500 years old) "mother trees." Mother trees are the biggest, oldest trees in the forest with the most fungal connections. They're not necessarily female, but Simard sees them in a nurturing, supportive, maternal role. With their deep roots, they draw up water and make it available to shallow-rooted seedlings. They help neighboring trees by sending them nutrients, and when the neighbors are struggling, mother trees detect their distress signals and increase the flow of nutrients accordingly.

 
When mother trees begin to die, they start passing their resources off to the younger trees around them. Simard says it's like the passing of a wand from one generation to the next. Besides being a beautiful way to understand forests, this information also gives us one more reason to stop clear cutting, which is when timber companies clear tracts of land of all trees. It's easier for the loggers, but it takes away the mother trees so they can't pass along those resources to the next generation. With the logging of mother trees, they wipe out whole forest communities, and that's nothing less than attempted ecocide. After learning about the complex life of trees, a walk in the woods will never be the same again.

New Ayahuasca Documentary: "The Medicine"

A recent documentary feature, "The Medicine," reveals the hidden mysteries of one of nature's most powerful and controversial healing remedies -- Ayahuasca. It is a documentary about Amazonian shamanism, introducing Taita ("shaman") Juanito Guerillmo Chindoy Chindoy, both a teacher and student of the sacred plant medicine. As Ayahuasca gains popularity in the West, the film explores the science as well as the lore behind the plant and why it is used to heal. Use of the Ayahuasca brew is both a tradition in Amazonian shamanism and a promising new focus of mental health research.
 

The film follows former NFL Safety, Kerry Rhodes (NY Jets, AZ Cardinals), and actress, AnnaLynne McCord (Power, 90210, Nip/Tuck), as they drink with the Taita experiencing Ayahuasca for the first time -- in its true tradition. Taita Juanito guides them through an authentic ceremonial practice, and they emerge with new insights about their health, their pasts, and their emotional wellbeing. "The Medicine" is narrated by actor Stuart Townsend.
 

"The Medicine" also features leading scholars and authors from around the world exploring the cultural and scientific significance of Ayahuasca, including Daniel Pinchbeck, Rachel Harris, Graham Hancock, Mauricio Diazgranados, Ph.D., and others. This ancient medicine may be a solution to modern problems of addiction, depression, trauma, and disease. The video is now streaming on digital and on-demand platforms including AppleTV, Amazon, Google Play and others. Watch the trailer.

Weaving Music into Art

The Shipibo are a tribe from the Amazonian rainforest in Peru credited with holding the traditions of the powerful entheogenic brew ayahuasca ("vine of souls"). This ancient tribe is known both for their beautiful geometric textiles and for their long history of using ayahuasca as an entheogen. This plant sacrament induces visual and auditory stimulation for the purpose of self-revelation and healing. In the Shipibo culture, shamans -- called curanderos -- work as plant-based healers of physical, mental, emotional and spiritual disorders. Their knowledge and healing power are said to come from the plants themselves.  

Shipibo shamans have a custom in which a they live for months in isolation and ingest different plants in order to connect with the spirits of the plants. According to Shipibo shamanism, each plant has a different personality, just like people. Once a plant is ingested, the shaman may be inspired to write a song. These songs, known as icaros, are then used in healing ceremonies, and eventually translated into geometric patterns in order to adorn tapestries with their messages. Each song and corresponding pattern embody the energy of a specific Amazonian plant. The colorful designs are a woven visualization of each plant's song, almost serving as a musical score.

Shipibo textiles reflect the tribe's culture and cosmology. Largely geometric in nature, the designs feature the square, the rhombus, the octagon and the cross, which represents the southern Cross constellation. Other symbols featured in the designs are the Cosmic Serpent, the Anaconda and various plant forms, notably the caapi vine used in the preparation of the ayahuasca brew. Shipibo patterns are believed to heal physical, mental, emotional and spiritual ailments, with each design carrying its own meaning. Some are said to bring wisdom or protection; others attract abundance. The textiles are worn as skirts, placed on tables or beds, hung on walls or used in ceremony.
 

There is an fascinating connection between the visual and aural in Shipibo art: the Shipibo can paint the pattern by listening to an icaro, or they can inversely hear the song by simply viewing the design. Shipibo shamans, under the influence of the psychedelic affects of ayahuasca, undergo a sort of biological feedback mechanism which affects the visual cortex, allowing the music to be seen, and then translated into artwork. Known as synesthesia, this is a perceptual phenomenon in which stimulation of one sensory or cognitive pathway leads to involuntary experiences in a second sensory or cognitive pathway, in this case seeing by hearing, or hearing by seeing.
 

After discovering cymatics, the scientific study of geometric patterns created by sound vibrations, Irish artist Tanya Harris traveled to Peru in 2014 to explore the "visual music" of Shipibo art. Harris discovered cymatics while studying for an MA in Textile Futures at Central Saint Martins in London. Harris spent a month with the Shipibo and participated in ayahuasca ceremonies. During one of her last ceremonies, she received insight from ayahuasca that she should ask a shaman if she could record her singing a particular song and also get from her the geometric tapestry translation of the song. 

 

So, using a handy video recorder, Harris carefully recorded the shaman's icaro about a plant called marosa. Harris found striking visual similarities between the shapes created by her cymatic patterns and the designs created by the Shipibo as illustrations of their songs. For Harris, it was simply confirmation that "sound is a primordial, creative force." Her experiences with the Shipibo are described in this short video, Consciousness Resides in Geometry.

What is Smudging, and How is it Done?

Smudging is the burning of herbs for cleansing, purification, and protection of sacred space. Smudging cleanses the mind and environment by dispelling any stagnant or unwanted energy. Sage, cedar, juniper, and sweetgrass are commonly used for smudging. 
 

To smudge, light the herbs in a fire-resistant receptacle, and then blow out the flames, or burn them on a hot coal or pressed charcoal tablet. When using charcoal tablets, the smudge bowl should be filled with sand or a flat stone to prevent overheating the container. I recommend cracking a window or door for ventilation and for releasing unwanted energies.

Next, use a feather or your hands to draw the smoke over your heart, throat, and face to open the energy channels of your body and raise your personal power or windhorse. According to Mongolian shamanism, windhorse, or hiimori, can be increased through smudging, drumming, and other forms of shamanic practice in order to accomplish significant aims.

In Tuva, juniper smoke is sacred and an intricate part of everyday life. Sacred smoke encircles the shaman’s patient, family, and yurt or sacred space. It is the smoke of blessing, purifier, prayer sender, and also the extractor of disease. Smoke is also one of the foods for spirits. The spirits eat just as people eat. Tuvan shamans believe that "if the spirits are not fed, the ritual may not go well."

The following is a list of herbs that I use in my shamanic practice. You can use them independently or mix them together in a smudge bowl. Each plant imparts specific qualities when burned. Remember to thank the plant or tree spirit whose body made the cleansing possible. To assist you in creating sacred space:

1. Smudge with the smoke of cedar or juniper for protection, deep cleansing, and the dispelling of negativity.

 
2. Smudge with white sage or common sagebrush for cleansing, blessing, and for calling in the specific spirits that you require to aid you in the task at hand.

 
3. Burn sweet grass, the breath of the Earth Mother, to attract and draw in the helping spirits that are called upon. 

4. Use copal resin, the blood of trees, to honor the Tree People for providing our first breath, which is spirit, and to call upon the ancestral spirits for their oversight, insight, and protection. 

5. Burn Palo Santo, which translated means "holy wood," as an energy cleanser and to attract sacredness and benevolence to a space.

 
6. Offer tobacco smoke or a pinch of dry tobacco to carry your prayers to the Loom of Creation, thereby reweaving the pattern of existence in accordance with those prayers.

Oregon's Psilocybin-Assisted Therapy Initiative

Activists in Oregon are pushing for decriminalizing psilocybin, a naturally occurring psychedelic compound produced by more than 200 species of mushrooms. Oregon is considering a measure in 2020 to allow access to "guided psilocybin services," while lowering penalties for possession. A growing body of evidence demonstrates that psilocybin-assisted therapy is a safe and uniquely effective treatment for depression and anxiety, PTSD, and addiction to drugs, alcohol, and nicotine. Additionally, the measure would create access to services for those interested in personal development and open doors for new research. Investigating alternative treatments for mental illnesses is vital, as currently, many people are suffering and they have no hope of relief using available drugs and therapies.

According to PSI Chief Petitioners Tom and Sheri Eckert, "The intent of the 2020 Psilocybin Service Initiative of Oregon is to advance a breakthrough therapeutic model currently being perfected in research settings at top universities around the world. The service model involves a sequence of facilitated sessions, including assessment and preparation, psilocybin administration, and integration afterwards. We envision a community-based framework, where licensed providers, along with licensed producers of psilocybin mushrooms, blaze trails in Oregon in accordance with evolving practice standards."

At a meeting hosted by the Oregon Psilocybin Society ("OPS"), Tom Eckert (co-founder of the OPS) explained that the measure is focused on bringing psilocybin services to Oregon. The proposed psilocybin services would require a participant to engage in three therapeutic phases: Screening; Guided Mushroom Consumption; and Integration. Eckert emphasized that a person could benefit from psilocybin therapy "immediately" and completely upon consuming mushrooms, which Eckert described as a "one shot deal." Eckert contrasted the proposed one-time psilocybin therapy with conventional pharmaceutical approaches, which often require a patient to adopt a long term pill popping routine. To learn more, visit the Oregon Psilocybin Society's "Psilocybin Services Initiative" website by clicking this link.

Plant Spirit Helpers

Aloe Vera

Plant spirits are one of the major allies of shamans for healing, seeing, dreaming, and empowerment. Shamans heal using their knowledge of plant spirits as well as the plant's medicinal properties. When the shaman does not know what plant medicine to use for a sick person, the spirit of the plant tells him. Plants, however, are more than their chemical components. They are intelligent beings that have the capacity to raise consciousness to a level where true healing can take place. Plants have always evolved before their animal counterparts and offer profound guidance regarding our own spiritual evolution.

In shamanic rituals, plants are commonly used in smudging. Smudging is a method of using smoke from burning herbs to purify a space in preparation for spiritual or inner work. The sacred smoke dispels any stagnant or unwanted energy and opens the energy channels of your body. Sage, cedar, and sweetgrass are traditionally used for smudging. Light the herbs in a fire-resistant receptacle and then blow out the flames. Then use a feather or your hands to fan the smoke around your body and home. I recommend cracking a window or door for ventilation and for releasing unwanted energies. Conclude the smudging by thanking the plant or tree spirit whose body made the cleansing possible.

For an in-depth look at the role of plant spirits in shamanic rituals, I highly recommend Plant Spirit Shamanism by Ross Heaven and Howard G. Charing. From their years of extensive shamanic work in the Amazon, Haiti, and Europe, Heaven and Charing present the core methods of plant shamanism used in healing rituals the world over: soul retrieval, spirit extraction, and sin eating. They explain the techniques shamans use to establish connections to plant spirits and provide practical exercises as well as a directory of traditional Amazonian and Caribbean healing plants and their common North American equivalents so readers can explore the world of plant spirits and make allies of their own.

5 Herbs That Help Induce Lucid Dreams

The latest trend in lucid dreaming is the use of herbs to increase dream recall and trigger more dreams where you become aware you are dreaming. There are more than enough legal natural herbs that are completely safe, have no side effects, don't put any strain on your nervous system, and have many positive physiological benefits. These herbs can greatly increase your chance to go lucid, but they will not do the trick alone. These herbs are worthless if not taken with the right mindset, as well as more traditional forms of lucid dreaming induction. However, taken with intention, respect, and as part of an ongoing mind-training program, these herbs may enhance the opportunities to work with self-awareness in the dream. Here are five legal herbs that will help induce lucid dreams:

 

 1. Mugwort: Mugwort is a commonly used herb in Europe. It's believed to help settle the stomach and treat digestive troubles, and it can also be used as a dream augmenter. Mugwort can be smoked, burned as an incense, or used as a tea.

2. Mexican Tarragon: Tarragon is another dream enhancing herb. It's commonly used in Mexican dishes and is frequently used in traditional Dia De Los Muertos observances for its powers of inducing lucid dreaming. This can be used as a tea or incense as well.

3. African Dream Bean: Off the coast of Madagascar, as well as in some parts of Australia and Asia, you'll find this rather common bean growing. It's used sometimes as a skin treatment and is also great for teething babies. It's most interesting use is its power to induce not just lucid dreams, but dreams that purportedly connect you with the spirit realm. The bean itself is eaten for this effect.

4. Wild Asparagus Root: Wild asparagus root, which is fairly widespread, is legendary for allowing your consciousness to soar during sleep. It purportedly helps you achieve dreams of other dimensions and places as you sleep. It can also help relieve stress and help keep your lungs and kidneys healthy.

5. Blue Lotus: For the ancient Egyptians, the Blue Lotus was among the most sacred of plants. It was associated with life origins and divine perspectives. It was also used to stimulate sex drive and fertility. The ancients believed it could slow down the process of aging. Many believe that this flower was soaked in water or wine and could be used as an intoxicant. It helped its user achieve visionary states.

Owl Vision - Ayahuasca Journey

"Owl Vision" is my new video release featuring a track from my Power Animal Drumming CD. The visionary animation was created by Brazilian recording artist Psysun. Ayahuasca is a psychoactive plant brew known throughout the Amazon for its powerful healing and visionary properties. Ayahuasca has been used for millennia by South American shamans to divine the future, journey to the spirit world, and induce healing. The great Owl (Urcututo) guards the shamans while they are curing. Owl medicine includes prophecy, wisdom, stealth, silence, intuition, clairvoyance, clairaudience, shapeshifting, and keen vision that can pierce all illusion. Call upon Owl to unmask and see what is truly beneath the surface -- what is hidden or in the shadows. Owl is a messenger of omens who will call out to let all share in its vision.

Seeing With the Eyes Shut: Ayahuasca Visions

The hallucinogenic brew Ayahuasca has been used for centuries by South American rain forest shamans as a religious sacrament. The "spirit vine" facilitates mystical visions and revelations, and is believed to have healing properties. Though there have been very few studies of its effects on brain function, a Brazilian research team reports one of the very first functional neuroimaging studies of the drug's effects. Results indicate that Ayahuasca visions stem from the activation of an extensive network involving vision, memory, and intention. In the primary visual area, the effect is comparable in magnitude to the activation levels of natural images with the eyes open. By boosting the intensity of an inner image to the same level of a natural image, Ayahuasca imparts a valid sense of reality to inner experiences. Read More