Journey To Meet Your Power Animal

The practice of shamanism is one of direct revelation and therefore anyone can find and meet their spirit animal. To meet your power animal, I recommend traveling to the Lower World using the technique taught by the late Michael Harner. Founder of The Foundation for Shamanic Studies, Harner was widely acknowledged as the world's foremost authority on experiential and practical shamanism. In his book, "The Way of the Shaman," Harner suggests that you visualize an  opening into the earth that you remember from sometime in your life. The entrance could be an animal burrow, hollow tree stump, cave, and so on. When the journey begins, you will go down the hole and a tunnel will appear. The tunnel often appears ribbed and may bend or spiral around. Enter the tunnel and you will emerge into the Lower World, the realm of power animals and spirit guides. It is an earth-like dimension where we can connect with helping spirits.

To enter a trance state and support your journey, you will need a drum or a shamanic drumming recording. Shamanic drumming is drumming for the purpose of shamanic journeying. A good shamanic drumming recording should be pulsed at around three to four beats per second. Read through the exercise first to familiarize yourself with the process. The basic steps for a journey to the Lower World are as follows:

1. The first step is to select a private and quiet space. Make whatever arrangements are necessary to assure that you will not be disturbed. No phones, no interruptions.

2. Next, you should smudge the space, yourself, and your drum with the smoke of an herb. 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. Sage, cedar, and sweetgrass are traditionally used for smudging, but any dried herb is acceptable. Light the herbs in a fire-resistant receptacle and then blow out the flames. Then use a feather or your hands to draw the smoke over your heart, throat, and face to purify the body, mind, and spirit. Next, smudge your drum by passing it through the smoke. Conclude the smudging by thanking the plant or tree spirit whose body made the cleansing possible.

3. After smudging, dim the lights and sit comfortably in a chair or on the floor. Close your eyes and focus on the breath as it enters the nose and fills your lungs, then gently exhale any tension you might feel. Continue this breathing exercise until you are calm and relaxed.

4. Once you are fully relaxed, it is important to frame a simple and clear statement of your intent. You should always journey with a purpose, question, or intention. You might phrase your intention something like, "I choose to meet my power animal."

5. The next step is to enter a trance state. Either listen to a shamanic journey drumming recording, or begin drumming a steady, metronome-like pattern at a tempo of about three to four beats per second. This rapid beat creates the sensation of inner movement, which, if you allow it, will carry you along. Close your eyes, focus your attention on the sound of the drum, and vividly imagine with every sense the entrance to a cave or an opening in the earth that you have seen or visited. Clear your mind of everything but this image.

6. Approach the entrance or opening and enter it. Typically, someone or something will be waiting there to guide you. It may appear to you as an animal, a person, a light, a voice, or have no discernable form at all. If you are uncomfortable or put off by whatever appears, ask it to take another form. It is important that you see, feel, hear, or in some way sense the presence of a spirit guide that you trust and feel at ease with before proceeding with your journey. If you do not, then come back through the entrance and journey another time.

7. When you are ready to proceed, state your intention to the spirit guide and begin the journey. Follow your guide's lead and instructions in every respect. If asked to leave, do so at once. If the spirit waiting to guide you is an animal, ask it, "Are you my power animal?" It might answer you telepathically, or it might lead you somewhere and show you something. If it indicates that it is not your helping spirit, ask it to take you to your power animal. Your spirit guide may ask you to accompany it in some fashion. Typically, you will proceed rapidly down a passage or tunnel. If you encounter an obstacle, just go around it or look for an opening through it.

8. When you emerge from the tunnel, you will find yourself in the Lower World. It is here that you will find your power animal. Allow a landscape to materialize before you. It can be a desert, a forest, a beach, or a wilderness area that you have seen or visited. To make it more real, infuse your vision with all the sensations you can muster.

9. Then allow an image of an animal to appear in that landscape. Should a spirit animal present itself, ask it, "Are you my power animal?" Listen carefully to its response, and don't worry if you feel like you are just making up the answers. It often feels this way in the beginning. Be open to the sensations and feelings of being that animal. It is not uncommon to be and see the animal simultaneously. Moreover, it is best to avoid menacing animals with bared fangs. Such animals represent obstacles and challenges to be confronted at a time when you have the assistance of a power animal.

10. Next, thank the animal for its assistance, and then allow the image of that animal to fade and another image to open up before you. Repeat this imagery with as many different animals as you wish. The key to recognizing your power animal is that it will repeatedly appear to you at least four times. It may appear to you at different angles, in different aspects, or as different animals of the same species.

11. After an animal has presented itself to you four times, ask the spirit animal to be your ally, to merge with your being. Imagine yourself embracing the animal, and then return rapidly to ordinary reality. Envision bringing the animal spirit back with you. Your power animal will readily return with you, otherwise it would not have revealed itself. Bring nothing else back with you on this journey. The spirit acting as your guide, however, may or may not accompany you. If not, try to return via the same route that you took to arrive. Upon your return to the entrance, thank your spirit guide, emerge from the opening, and return to your body.

12. Once you have returned to ordinary reality, end your drum journey with four strong beats to signal that the sacred time of focus is ended. If listening to a shamanic drumming recording, you will hear a similar call back signal near the end of the track, followed by a short period of drumming to assist you in refocusing your awareness back to your physical body. If for any reason you want to come back before the call back, just retrace your steps back. Sit quietly for a few moments, and then open your eyes. To learn more, look inside The Shamanic Drum: A Guide to Sacred Drumming.

Helping Indigenous Artists Protect Their Work

Copyright infringement of Indigenous designs is rampant. Their artwork is one of the last things that Indigenous Peoples have left. A new Canadian Indigenous art registry aims to help artists who have struggled with questions of ownership over their designs. The registry is a joint effort between Tony Belcourt, former president of the Métis Nation of Ontario, and Mark Holmes, director of G52 Municipal Services, the service provider for the register’s technology, in consultation with Indigenous artists.

Still in the early stages of creation, the registry is designed to give artists a place to document designs, control ownership and track works as they are sold and resold. Artists would be given a registry number for each piece of work, so when designs are stolen, they can take action and have a legal document to prove registration. The responsibility to ensure authenticity in part rests with consumers to buy products that identify Indigenous artists on the label.

One such artist collective has existed in Cape Dorset since it was established in 1959. The community-owned West Baffin Eskimo Co-operative Ltd. manages copyright for Indigenous artists in Nunavut, many of whom are without access to phones, bank accounts or Internet access and speak only Inuktitut. The co-operative has returned profit of more than $1-million a year for the past three years as equity back to its membership of 1,698, who each pay a one-time fee of $5 for a share. 

Creative Commons Photo by Indigenous artist David Neel, from the Kwakiutl first nation. Seen wearing a Ka'sala headress with a Grizzly Bear frontlet and canoe paddle with an Orca design, which are the crests of his family.

Hands of the Spirits

Among Iroquois medicine societies of present-day central and upstate New York, rattles are often described as hands of the spirit beings. The sounds emanating from the shaking of a rattle during a ceremony serve as a primary means of communicating with the spirit world. Rattles are ritually used to invoke the assistance of power animals and helping spirits. The shaman's rattle draws the spirit world and its inhabitants into the material world. The shaman thus embodies the helping spirits to perform shamanic tasks. Healing energy can be mentally transmitted through the rattle and out into the environment or into a patient's body. Prayer and intention can be broadcast to the spirit world. Moreover, sacred space can be created by describing a circle with the rattle while shaking it.

According to the Iroquois or "people of the longhouse," the gourd rattle is the sound of Creation. The Iroquoian creation stories tell of the first sound, a shimmering sound, which went out in all directions; this was the sound of "the Creator's thoughts." The seeds of the gourd rattle embody the voice of the Creator, since they are the source of newly created life. The seeds within the rattle scatter the illusions of the conscious mind, planting seeds of pure and clear mind.

The turtle rattle is central to Iroquois tradition, beliefs and ways of life. The Iroquois derive their own values from the characteristics of the turtle such as perseverance, longevity and steadfastness. It is said that when the turtle rattle is shaken, "the Earth stops to listen."(1) The turtle rattle is a symbol of the world on the turtle's back, Turtle Island. The Creator is said to have loved snapping turtle best. When Mother Earth hears the sound of the turtle rattle, all of creation awakens and moves to its shaking beat. The crack of a turtle rattle, which shakes the Earth, draws the attention of the spirits at the beginning of a ceremony or meeting. "To Shake the Earth" is a metaphor often used in Iroquoian communities to describe the purpose of the turtle rattle. From a shamanic perspective, caretaking the rattle and playing it properly during ritual fulfills the destiny of the human spirit -- to sustain the order of existence.

1. Visions of Sound: Musical Instruments of First Nations Communities in Northeastern America, By Beverley Diamond, 1994.

Greta Thunberg at Standing Rock

On October 9 Greta Thunberg spoke at the Indigenized Climate Forum in Fort Yates, North Dakota. As you likely know, Thunberg comes from Sweden, where, at 15, she began protesting a lack of climate action in Parliament. From there, she quickly rose to worldwide prominence, organizing school climate strikes, giving a TED Talk, and appearing on the cover of Time magazine. In September Thunberg received an invitation to speak at a UN Climate Action Summit in New York. Since then she has made it a point to travel throughout North America to spread her message.

Chief Arvol Looking Horse, Keeper of the Sacred White Buffalo Calf Pipe, opened the event with a prayer.

"The old ones tell us through our ceremonies and everyday life we walk with the spirits, and everything has a spirit, we do our ceremonies everyday year round and that's our way of life -- so our prayers and our sacred language is all about the environment," Looking Horse said.

"I am so honored and grateful to be here to visit you in your homelands, to visit Standing Rock, this symbolic place of resistance," Thunberg said. "There was one moment that changed everything. It was a slow process. I started to educate myself about the climate and ecological climate. I just started to understand the urgency. When I understood that, I became furious because I realized that countless people are already suffering and have been for a very long time. These people are being ignored. This is going to affect every one of us in the future, myself included. It is already affecting us in many different ways. I just thought the only right thing to do was to stand back against this and to take a stand and I never regretted doing it."

"It's been very educational I must say, because you get so much experience from meeting all of these different cultures. The basic problem is the same everywhere. It is greed, ignorance, and unawareness -- and basically, nothing is being done to protect our common future. Nothing is being done to save the planet. We as teenagers shouldn't be the ones taking the responsibility, it should be those who are in power... and also it is because you here at Standing Rock, you are on the front line. You are the true warriors. You are the ones standing up for everyone else's future and I have so much respect for you and I am so grateful that you have taken this fight. Just so you know, we look up to you a lot."

Five Native American Artists You Should Know

Just as music plays a vital role in Native American culture, art has a very special place as well. Native American art has developed over centuries, tracing back to cave paintings, stonework and earthenware. Art has been used as a form of expression in the Native American way of life for thousands of years. Most art was created as a symbol, such as a bird, animal or people. Many art objects are basically intended to perform a service -- for example, to act as a container or to provide a means of worship. The materials to make this artwork varied from clay, stone, feathers and fabric. Typically linked to a deep connection with spirituality and Mother Earth, Native American art comes in many different styles and forms to reflect the unique cultures of diverse tribes -- including beadwork, jewelry, weaving, basketry, pottery, carvings, drums, flutes, pipes, dolls and more. Here are five contemporary Native American artists you should know:

1. Wendy Red Star: Of Apsáalooke (Crow) affiliation, Portland-based artist Red Star (born 1981) works in a variety of media. Her art often includes clichéd representations of Native Americans, colonialism, the environment, and her own family. Her humorous approach and use of Native American images from traditional media draw the viewer into her work, while also confronting romanticized representations. She juxtaposes popular depictions of Native Americans with authentic cultural and gender identities. Her work has been described as "funny, brash, and surreal." Red Star produced artwork for the 2019 Art+Feminism Call to Action Art Commission (shown above). "Ashkaamne (matrilineal inheritance)" depicts in black and white the artist and her daughter, Beatrice Red Star Fletcher, reclining in matching striped shirts and blankets, with the words, "Apsáalooke feminist," repeated in the background. Apsáalooke inheritance is based on matrilineal descent, tracing affiliation along the mother-to-daughter line. This image represents a lineage, female empowerment, and the next generation.

2. Frank Buffalo Hyde: Born in Santa Fe, New Mexico in 1974, Hyde was raised on his mother's Onondaga reservation and studied at the Santa Fe Art Institute and Institute of American Indian Arts. He belongs to the Onondaga Nation, Beaver Clan, and Nez Perce tribe. Before becoming a visual artist, he played in a rock band and dabbled in writing. Hyde juxtaposes 21st century pop culture images with symbols and themes from his Native American heritage. His vibrant, satirical, graphic paintings seek to dismantle stereotypes of Native American culture and replicate what he refers to as "the collective unconsciousness of the 21st century."

3. Makita Wilbur: Wilbur (born 1984), a visual storyteller from the Swinomish and Tulalip peoples of coastal Washington, for the past five years has been traveling and photographing Indian Country in pursuit of one goal: To Change the Way We See Native America. Wilbur began her career in fashion and commercial work in Los Angeles after completing the prestigious Brooks Institute of Photography. Though in high demand professionally, Wilbur realized that she wanted a different path as a photographer: to create portrait art that deeply communicated people's lives and experiences.

4. Teri Greeves: Greeves (born 1970), who grew up on the Wind River Reservation in Wyoming, is known primarily for her use of traditional Kiowa beading, which she learned from her Kiowa grandmother. Greeves merges her cultural history with both traditional and contemporary clothing items as a commentary on being a Native woman in the modern world. She blends traditional geometric traditional Kiowa styles with figurative elements of the Shoshone, while also commenting on the derivation of American modernist abstraction from traditional Native American designs.

5. Harvey Pratt: Considered one of the leading forensic artists in the United States, Pratt (born 1941) has spent over 50 years in law enforcement, completing thousands of witness description drawings and hundreds of soft tissue reconstructions. Pratt is a Cheyenne and Arapaho tribal member and is recognized as an accomplished master Native American Indian artist. He is a self taught, multi-talented artist involved in many media; oil, acrylic, watercolor, metal, clay and wood. He has won numerous awards and was named the Red Earth 2005 Honored One. Just recently, the Smithsonian's National Museum of the American Indian announced that Pratt's Warriors' Circle of Honor was the winning design for the National Native American Veterans Memorial.

Indigenous Youth Excluded from UN Climate Summit

On September 21 the United Nations held its first-ever Youth Climate Summit, but Indigenous youth were excluded from the sessions. They were given their own event, which was poorly attended. Makasa Looking Horse was invited to open the youth summit with a blessing. The 25-year-old leader is Lakota and Mohawk from Six Nations of the Iroquois Confederacy. She is the daughter of Chief Arvol Looking Horse, the 19th generation keeper of the Sacred White Buffalo Calf Woman pipe.

"I did not come here to play, or this isn't for show," she said, holding the pipe ahead of her prayer.

Looking Horse told youth delegates that the White Buffalo Calf Woman "declared we treat all of creation with respect to honor our mother," adding "she warned my people of the time we are in today, and that she would return to help us as a white buffalo calf."

She said that prophesy has begun. "I will honor her today for asking, honor her today for her blessing to guide us, the seventh generation."

Beyond the blessing, the Indigenous youth felt excluded from the summit and left feeling dejected, they said.

"They need to provide space and get Indigenous people there in those spaces to truly make a difference, I think, because we already have the knowledge, we already know what we're doing. We know what we want," Looking Horse told APTN (Aboriginal Peoples Television Network) News.

"There was a disconnect," she said, adding the global youth and Indigenous youth were "both talking about the same thing, and we're in two different rooms. And I think that speaks volumes about how this topic is treated regarding Indigenous people."

Looking Horse said she valued the time she was given to open the youth summit with a blessing, but said knowledge like the teachings of the White Buffalo Calf Woman pipe will not be heard if Indigenous peoples aren't meaningfully included in plans for climate action.

"The message that the White Buffalo Calf Woman gave us was to always work in unity and keep praying together with our bundles, our pipes, because that's the only way that we will get through the tough times that are coming," she said.

Shaman Walking to Moscow to Expel Putin Arrested

According to Amnesty International, a Siberian shaman walking across Russia to Moscow and promising to use his shamanic powers to "purge" President Vladimir Putin in 2021, was abducted by a squad of masked law enforcement officials and held in an undisclosed location. When citizens disagree with their government, there are many ways to voice opposition -- whether it's through protests or voting in an election. Alexander Gabyshev, a shaman from Russia's republic of Sakha in Siberia, was taking a different approach. The shaman left Yakutsk, capital of the vast Sakha Republic, on March 6 this year. The 51-year old ethnic Yakut shaman calls his quest divinely ordained, and insists that Putin is a manifestation of dark forces which must be banished to save Russia from ruin. God had one condition: Gabyshev had to reach Moscow on foot, which would allow him to muster the strength needed for the final showdown.

Gabyshev began his odyssey in March, promising to walk more than 8,000 kilometers (4,970 miles) from his native Yakutia region to the Russian capital. To meet his goal of reaching Moscow by August 2021, Gabyshev walked 20 kilometers each day. With him, he towed an aluminum cart holding all his possessions, including a portable yurt, a stove, clothes and provisions. He stopped in towns and cities along the way, giving sermons and meeting with local opposition activists with the goal of inspiring a nationwide democratic movement. Chronicles of his journey, which take the form of short video addresses from roadside campsites and short exchanges with passing drivers and long-distance truckers, have won Gabyshev a huge following in Russia. As the shaman has gained more sympathizers, he has become something of an opposition politician.

But police in Buryatia said on Thursday they had arrested Gabyshev on a highway in Siberia in connection with an unspecified crime in Yakutia and that they would fly him there. Gabyshev had walked nearly 3,000 kilometers by Thursday. When asked about Gabyshev's arrest, the Kremlin said it was impossible to keep track of all the criminal cases in Russia.

Amnesty International condemned the arrest in eastern Siberia. "The shaman's actions may be eccentric, but the Russian authorities' response is grotesque. Alexander Gabyshev should be free to express his political views and exercise his religion just like anyone else," Amnesty's Russia Director Natalia Zviagina said in a statement.

American Indian Perspectivism

Now that the age during which all human civilization developed is ending, it might be time to pay more attention to the experience of those whose world has already ended: indigenous peoples. Depending on how you count them, there may be up to three hundred million indigenous people still on the planet. Most are survivors of colonialism. The genocide of the indigenous peoples of the Americas was the beginning of the modern world for Europeans, but the former remain as veritable end of the world experts. Models for restoring our relationship with the Earth exist in the cultures of indigenous peoples, whose values and skills have enabled them to survive centuries of invasion and exploitation.

Establishing a relation to indigenous thought and practice is no simple task. Not only do we have different views, understandings, perceptions and cultures that see the world in different ways, we inhabit very different worlds. American Indian conceptions are grounded in perspectivism, a concept originally coined by the Brazilian anthropologist Eduardo Viveiros de Castro. Perspectivism, according to Viveiros de Castro, is the philosophical view that there are many different world views depending on an individual's particular perspective. Put another way, every entity views every entity and event from an orientation peculiar to itself. Perspectivism holds that only one spirit exists in everything. It implies that everything is alive, sentient and shares a common spiritual essence.

Perspectivism assumes multinaturalism, which is the polar opposite of our multiculturalism. In multiculturalism, there is only one nature, but there can be many cultures, and it sets about studying, documenting and classifying them. By contrast, in multinaturalism, there is only one culture (spirit/soul) and multiple natures. From an American Indian point of view, there is no singular nature as such because perception is dependent on perspectives (humans perceive nature differently than animals, and animals perceive nature differently than spirits, and so on), yet none of these natures is absolute and they are all just as valid.

Another way to view the difference is to put it like this: Westerners see themselves physically as animals and spiritually different; American Indians see themselves spiritually as animals and physically different. American Indians inhabit a radically different conceptual universe than ours where nature and culture, human and nonhuman, subject and object are conceived in terms that reverse our own. Every entity is conceived as having a soul -- intentionality and conscious perception -- like a human being.  Moreover, all beings perceive themselves as humans and other beings as animals. While viewed by humans as animals, animals and other beings regard themselves (their own species) as human and live in conditions similar to humans; that is, they have a social and cultural life similar to those who inhabit an American Indian village.

Jaguars, for example, are thought to see themselves as humans, to see humans as human prey like deer, and their own food as that of humans. Establishing an authentic relationship with other beings therefore requires adopting their perspectives, as shamans do when they shapeshift into animals. Shamans will shapeshift into an animal so as to see the world through their eyes and to feel what they feel. Shamanism is a practice of defying the limits of human perspective, crossing borders into the social worlds of other species, administering relations between natures. Essentially, the shaman is a diplomat who creates a dialogue with other beings. As Viveiros de Castro puts it, "By seeing nonhuman beings as they see themselves (again as humans), shamans become capable of playing the role of active interlocutors in the trans-specific dialogue and, even more importantly, of returning from their travels to recount them; something the 'laity' can only do with difficulty." (1)

Shapeshifting is more than just transforming into an animal as is often depicted in shamanic accounts and tales. It is the art of shifting our old, entrenched thought patterns and perspectives in order to transform ourselves, both as individuals and communities. The purpose of shapeshifting is to develop new thought and behavior patterns in order to change the world. With all that is happening in the world today, it is good for us to get out of our own comfort zones in order to broaden our perspectives, to learn from and about others, to interact with the world differently, to see it with new eyes. By changing the way we perceive ourselves and the world around us, we shapeshift our reality.

1. Eduardo Viveiros de Castro, Cannibal Metaphysics (Univocal Publishing, 2014) p. 60.

The Four Elements of Creation

The Great Mystery reveals itself as the powers of the four directions and these four powers provide the organizing principle for everything that exists in the world. There are four winds, four seasons, four phases of the moon, four stages to humanity's spiritual evolution, and four basic elements. The four elements are Air, Fire, Water and Earth. The four elements are basically the four forces or polarized rhythmic patterns that create and animate reality. Each element is associated with one of the four directions and has a unique essence or resonant quality that helps us evolve toward completion, toward harmony and balance. Collectively, they define the vibratory infrastructure that literally holds together our resonant field of reality.

Air is associated with the East and relates to spring, morning, the rising sun, expansion and control of the mind, and the breath of life. In the science of physics Air would be the equivalent of Electromagnetic Force, one of the four fundamental forces of nature. Fire is associated with the South and relates to summer, midday, growth, vitality, the sky, and illumination. Fire equates to the Strong Nuclear Force. Water is associated with the West and relates to autumn, twilight, assimilation, emotions, flow, the moon, death and rebirth, and transformation. It is the equivalent of Gravitational Force. Earth is associated with the North and relates to winter, darkness, the earth, purification, sensory awareness, completion, and the form-giving aspect of energy. It equates to the Weak Nuclear Force.

The sacred hoop or medicine wheel illustrates the sequence of development in the process of manifestation. Born of the silent emptiness of the center, vibration cycles around the periphery of the circle. Moving from East (Air) to South (Fire) to West (Water) to North (Earth), vibration bonds the elements, and then reverses its rotation toward emptiness to begin the cycle anew. The unmanifest essence of vibration precipitates this bonding sequence in order to manifest a desired form. The energy of vibration is alive and, because it is alive, it seeks ways in which to express or manifest itself. As Ute-Tiwa shaman Joseph Rael concludes in his book, Being and Vibration, "Apparently materialization occurs because vibration is seeking to purify the center (heart) of its newly formulated form."(1)

The four elements are the building blocks of nature and interact with humans in the creative process. The elements are living energies, which change and move as we think, and then take the form of our thoughts. Thought is the tool of the mind that shapes physical reality. Every thought, idea, or image in the mind has form and substance. Everything that we perceive began with a thought, for it is the blending of thought forms with the elemental rhythms that shape physical reality. It is the consciousness of humanity that holds the present physical form of all that we perceive. It is the mind that determines the destiny of forms. We are mind. Our Earth is mind. We live in a universe of mind. From photons to galaxies, life is conscious intelligent energy that can form itself into any pattern or function.

1. Joseph Rael and Mary Marlow, Being and Vibration (Tulsa: Council Oak Books, 1993), p 185.

"An Appreciation of Precipitation"

In Appreciation of Precipitation: A Call to Action
by Jade Grigori

I awoke with the Earth Mother speaking a request of me... of us: Call for an Appreciation of Precipitation.

"Bring the people together in appreciation of the rain", she said. "Speak directly to the people, that they may awaken to their responsibilities of acknowledging the rain." The intense heat has parched our land. The fires surround us around the world. Here is one thing we can do...

Gather. Gather in Appreciation of the Rain. When? Now. Anytime is the right time to be in Appreciation of Precipitation.

How?

While holding a glass of water in your hands, lift the water to your heart and reside within Appreciation. Appreciation of the rain, of water and all its values and blessings it brings in our lives and upon this planet. Water, the primary constituent of Life.

Rain, the replenishment of fresh water upon all the planet. In that inward place, from Appreciation, feel the rain falling upon your face, head tilted back, mouth open to receive the drops of water falling from the sky. Smell the rain, the crisp smell of ozone. Hear the rain drops hitting the ground as thunder rolls through the air.

Be in fullest Appreciation of Rain! Pour the first bit of water upon the Earth (Yes, a potted plant will suffice. Or even your lap, if need be), extending to the Earth and all her Creatures the blessings of the rain. Then drink the water down, experiencing it slide into your body, carrying with it all the blessings of Appreciation that you have evoked.

The water carries these blessings with it, seeping into every cell of your body, transmitting the blessing into your Being, which then acts as a command at a cellular level for you to live, act and express yourself in accord with those blessings of Appreciation called forth.

There is nothing to DO, beyond participating. There is only to BE... to BE in Appreciation of Precipitation!

What? You say you would love to join in but...
Your favorite TV show is on? - Turn it off!
You are getting your children ready for bed at that time? - Place a glass of water in their hands and let them participate.
It is your meditation time? - Then let this BE your meditation for this one evening.
You are flying on a plane? - Ask the aisle assistant for a glass of water.
You are just too busy? - What is of more importance than the reestablishment of our innate relationship with the Waters of Life?!
-----------------------------------------------
This is NOT a call to pray for rain! Far too often folks will jump up and say "We gotta pray for rain!" while just a few months ago they were cursing the snow, or the ruination of a picnic, saying that it is 'bad weather' when it rains or snows inconveniently. STOP! Breathe... this is a call to be in appreciation. We are not, here, setting out to make it rain, forcing our will once again upon Mother Nature. This is a call to simply be in appreciation of precipitation.

Copyright © 2019 by Jade Grigori, a Curator of the Sacred: a compendium of knowledge, storytelling, ceremonies, dances, healing practices, meditations, methods, and ways of Myth as an approach to Spirit.

The Sacred Power of Nature

"In the absence of the sacred, nothing is sacred. Everything is for sale."
--Oren R. Lyons, Faithkeeper of the Onondaga Turtle Clan

One of the most important teachings from indigenous people who are still rooted in shamanic and earth-based traditions is that being embedded in nature means being close to creation, the creator and the divine -- that the sacred is directly experienced through creation and can be understood through observation and communication with the spirit(s) of nature. While we modern people have been led to believe that the divine is somewhere 'out there', indigenous shamanic people remind us that the sacred and divine is 'right here.' We are a part of nature; not separate from it or 'above' it.

Shamans have always immersed themselves in nature because they knew that the only way to recharge was to connect with nature's healing energy. The longer the immersion; the more transformational the experience. What better way to reenergize than to sit in a deep forest, or next to a waterfall for a few days and nights? Shamans knew that some of that natural power could be gathered and stored using shamanic techniques and then applied later to their active endeavors. There is no reason why an ordinary person cannot learn and apply similar techniques to recharge, gather, store, and apply the renewed vitality gained from time in nature.

Shamanism is a way of living in harmony with nature, rather than an adherence to a religious doctrine. By practicing these ways of being, we awaken our soul calling and our connection to nature. The spirits of nature are here to teach us to be better humans. They come to assist us in doing the principal unique thing we have come here to do in a way that benefits all living things. The shamanic way is good medicine for a world that needs to experience the divine in nature in order to become whole.

Shamanism is ultimately about consciousness, about learning through attunement to nature. It provides a myriad of responses to the spiritual quest of self-discovery. It is a path that emphasizes establishing a personal relationship with the powers of creation. It is a way that embeds us in the living web of life, yielding greater awareness and perspective. Shamanic practices are easily integrated into contemporary life and provide a means of navigating the turbulent times in which we live. To learn more, look inside my book The Great Shift: And How To Navigate It.

Vajrayana Buddhism: The Blissful Drum

In the seventh century, a major movement within Mahayana Buddhism arose. This form of Buddhism, called the Vajrayana, is most prominent in Tibet and its surrounding regions, although variations of it are found in China and Japan. The term vajra (Sanskrit: "thunderbolt vehicle," or "diamond vehicle") is used to signify the absolutely real and indestructible in a human being, as opposed to the fictions an individual entertains about himself and his nature; yana is the spiritual pursuit of the ultimately valuable and indestructible. The Vajrayana understands itself to be an esoteric form of Mahayana Buddhism with an accelerated path to enlightenment. According to the Vajrayana view, enlightenment arises from the realization that seemingly opposite principles are in truth one.

Vajrayana Buddhism includes practices that make use of mantras, mudras, mandalas and the visualization of deities and Buddhas. All ritual in Vajrayana practice can be seen as aiding in this process of visualization and identification. The practitioner can use various hand implements such as the bell, vajra (dorje), and drum (damaru), each with an elaborate symbolic meaning to create a special environment for practice. At its simplest, or most profound distillation, the bell can be said to represent "the wisdom of emptiness," the vajra embodies "compassion," while the drum -- such as damaru or Chod drums -- express "bliss." Ultimately, together they express "the compassionate wisdom of blissful emptiness."

Chod Drum: The Voice of Emptiness

Chöd is a Vajrayana practice that combines Buddhist meditation with ancient Tibetan Shamanic ritual. Chod combines the path of Enlightenment and Shamanism into one. In Chod practice, the practitioner journeys into the night world -- the dangerous regions of ghosts, spirits and the damned, to bless all souls lost for a time on the wheel of existence. The selflessness of the practitioner's compassion, his or her contact with spirits of the otherworld, and the making of himself into a vehicle of healing, provide a quick method to realize emptiness and achieve perfect enlightenment. Emptiness is the true nature of reality and the goal of all meditative practice.

The iconic symbol of Chod is the Chod drum. The Chod drum's sound, often with small bells attached to the drum, are said to be the "voice of the Dakinis (tantric deities)" and carry blessings, but also help propel the intense meditation visualization of Chod practice. The sound of the drum also reaches beyond the mundane, calling out to (or blessing) all sentient beings of all realms. When you play a drum, the sound can be heard by the spirits throughout all realms of existence. Sound is regarded as one of the most effective ways of establishing connections with other realms, since it travels through space, permeates visual and physical barriers, and conveys information from the unseen world. Sound, therefore, is a means of "relationship" as well as a "transformation" of energy.

Due to it's complexity, Chod practice generally requires a teacher and instruction to perform. Playing the drum, in any of its forms, does not, and is of immense help to meditators around the world. Using the drum for mindfulness practice does not require a teacher or extensive learning, and in fact could be considered easier to practice than meditation on the breath. Mindful drumming could not be simpler: take a good seat, focus on the beat, and when your attention wanders, return. Even one session of mindful drumming demonstrates how powerful this meditation method can be in our stressful modern lives. The powerful and compelling rhythm of the drum can still and focus the mind -- the fast path to mindfulness and well-being.

Five Quality Drum Makers You Should Know

Selecting a good drum for shamanic practice can sometimes be an overwhelming decision. There is a myriad of styles and drum types to choose from. One of the most useful drums for shamanic work is the hand or frame drum. The frame drum originated in Siberia, together with shamanism itself. It has been associated worldwide with the practice of shamanism. The frame drum's resonance and versatility make it my drum of preference. Such drums are portable, affordable, and easy to play. They can easily be held in one hand, leaving the other hand free to stroke the drum. They are made by stretching a wet rawhide over a wooden frame, then allowing it to dry slowly. The frame or hoop is typically three inches or less in width and may vary from eight to twenty-four inches in diameter. They may be single-headed or double-headed. Like all rawhide drums, they do not have a fixed pitch. Heating and cooling the drumhead raises and lowers the tone. If you are shopping for a drum, here are five quality drum makers you should know:

 1. Cedar Mountain Drums: Patrick Pinson started Cedar Mountain Drums in Portland, Oregon in 1988. Patrick makes quality shamanic and Native American style hoop drums, rattles, talking sticks, smudge fans and other tools for ceremony and healing. He also has drum making kits and supplies and can guide you in crafting a drum of your own. I have done business with Patrick for 25 years and his customer service is outstanding.

2. Gaia's Workshop Drums: Run by partners Michelle Meister and Luke Martinez out of Portland, Oregon. Together, they make instruments that have balance, harmonics and tone, that are more comfortable to hold and to play, and that are in integrity with the animals and plants who have given their lives so that these drums may live. Michelle has been a drum maker for many years, working with Patrick Pinson at Cedar Mountain Drums off and on for almost 20 years.

3. Tachini Drums: Located in Arlee, Montana, Tachini Drums offers a large selection of authentic handcrafted Native American drums for sale. All of their Native American drums are handcrafted by Tachini Pete, a master Salish/Navajo drum maker using centuries old traditional methods passed down from the ancestors. They also offer drum accessories and drum making supplies. Tachini is also program director of the Potlatch Fund, a Native-led nonprofit that provides grants and leadership development in Tribal communities throughout Washington, Idaho, Oregon and Montana.

4. Tribal Spirit Music: Tribal Spirit is Joywind and Robert Todd, native artists of Secwepemc, Simpcw First Nations, British Columbia and Mohawk/Scottish descent. They live in the Laurentian Mountains north of Montreal, Quebec, Canada. For more than a decade, they have applied their skills and dedication to building native spiritual tools, and sharing on the powwow trail. They create traditional Native American powwow drums, hand drums, powwow drumsticks, drum bags and leather handbags. Their powwow drums are used by award-winning native groups and by leaders at major native ceremonies throughout North America.

5. Shaman Drums: From their home in Denmark, Susanne and Erik Humaidan craft handmade shaman drums, rattles, feather fans, and power jewelry. Both have practiced shamanism for several years and shamanism is the foundation of every frame drum or rattle they create. The shamanic tools they make are used for different spiritual practices such as shamanic journeys, calling power animals and spirit helpers and for healing. Both learned and adapted the art of drum making from elder drum maker Day Feye in Norway.

Battling the Black Snake

The coming of the Dakota Access and Keystone XL pipelines have fulfilled the Lakota prophecy of a terrible black snake meant to bring harm to the people of Turtle Island. Native organizers stand on the front lines every day to protect the sacred systems of Unci Maka, our Grandmother Earth. Mni Wiconi -- water is life!

Your voice is needed. For though the resistance at Standing Rock has been forcibly paused and oil now flows through the Dakota Access pipeline, the struggle to protect the health and safety of the tribe and people downstream isn't over. Quickly and quietly, Energy Transfer Partners is planning to more than double the amount of oil DAPL carries, to more than a million barrels a day. And they're doing this -- once more -- without the consent of the people.
 

Big Oil assures us that increasing oil flow through pipelines isn't dangerous, but U.S. regulators say their information doesn't back that claim. And tar sands crude -- the type of oil DAPL carries -- is a special threat: corrosive to infrastructure, it caused a million-gallon spill into the Kalamazoo River in Michigan not long ago. The United States suffers hundreds of liquid pipeline incidents every year. Why should we trust Big Oil's word?
 

Between now and the deadline for input on Aug. 9, we will do everything we can to ensure a public hearing -- the first step in stopping DAPL from becoming twice as dangerous. The Black Snake's presence must not be allowed to fester and grow without pushback from every corner of Turtle Island. Will you stand with us once again to ensure the safety of our people and our sacred land and water? You can use our form to send an email telling North Dakota’s Public Service Commission that the people must be heard!

Wopila Tanka -- Thank you for making a difference! Mni Wiconi.

Chase Iron Eyes
Lead Counsel
The Lakota People's Law Project

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.

5 Proven Benefits of Sound Therapy

Calming and soothing music can transform our mood and help us feel relaxed. Similarly, a hard rock song or a driving dance beat can get us pumped up and make us feel like we're on top of the world. While there are many claims about what sound healing can or cannot do, there are certain benefits that are proven by scientific studies. Here are 5 proven health benefits of sound therapy backed up by science:


 1. Reduces Anxiety

The most common mental health problem in the world is anxiety, and women are nearly twice as likely to be diagnosed with anxiety disorders as men. A 2016 University of California study entitled "Effects of Singing Bowl Sound Meditation on Mood, Tension, and Well-being: An Observational Study" found that "sound meditation participants reported significantly less tension, anger, fatigue, and depressed mood," adding that "Tibetan singing bowl meditation may be a feasible low-cost low technology intervention for reducing feelings of tension, anxiety, and depression, and increasing spiritual well-being."

2. Alleviates Depression

By helping people express their emotions, music therapy appears to be an effective treatment for depression. Twice a week, with the help of trained music therapists, the participants in a 2011 research study (published in The British Journal of Psychiatry) learned how to improvise music using a mallet instrument, a percussion instrument or an acoustic, West African djembe drum. Study results demonstrated that participants receiving active music therapy in addition to standard care had a significantly greater improvement in their symptoms than those receiving standard care alone after three months of treatment. According to a study by McGill University in Canada, music can increase the production of dopamine. Dopamine is responsible for elevating our mood and is often referred to as one of the happiness hormones, meaning it can be used to help alleviate depression.

3. Helps Patients Suffering from PTSD

Music therapy is often prescribed as a self-management technique for PTSD sufferers. A study took place from 2010 to 2011, and enrolled 40 veterans with significant PTSD symptoms, half of whom were returning veterans from Iraq and Afghanistan. The six-week intervention, which was conducted with assistance from the Guitars for Vets chapter at the Zablocki VA Medical Center in Milwaukee, WI, consisted of veterans receiving an hour of individual guitar training each week and a weekly group instruction session. Veterans also received a guitar, along with sheet music and other supplies that they were allowed to keep after the study concluded. In the study, it was found that music therapy did in fact positively benefit in terms of relieving symptoms of PTSD. In addition, findings suggest that the music therapy was effective in reducing depression symptoms and improving health-related quality of life.

4. Lowers Blood Pressure

Among the many benefits, it's found that relaxing music and sound therapy can help lower blood pressure. Lowered blood pressure reduces cardiac risks and keeps other health problems at bay. This was also observed in the 2016 singing bowl study conducted by the University of California. This study conclusively proved that sound therapy can reduce anxiety, depression, fatigue, and overall stress levels. Stress, according to current medical research, contributes to nearly all disease and is a primary cause of such life-threatening illnesses as heart attacks, strokes, and immune system breakdowns.

5. Promotes Deeper Sleep

If you struggle to get out of bed in the morning, you're not alone and lack of sleep has got to be one of the worst feelings ever. There have been several studies that prove sound can help patients achieve a deeper sleep. White noise, in particular, can greatly improve the quality of sleep in people suffering from sleep disorders. White noise is a special type of sound signal with a full spectrum of frequencies which is used to mask background sounds. When used to promote healthy sleep, white noise helps to drown out sounds which might otherwise prevent you from either falling asleep or waking up. The benefits of sound therapy for sleep deprived patients are so widely accepted that doctors prescribe white noise machines and even hospitals use them.

Book Review: "The Shamanic Journey"

Shamanism represents a universal conceptual framework found among indigenous tribal humans. It includes the belief that the natural world has two aspects: ordinary everyday awareness, formed by our habitual behaviors, patterns of belief, social norms, and cultural conditioning, and a second non-ordinary awareness accessed through altered states, or ecstatic trance, induced by shamanic practices such as repetitive drumming. The act of entering an ecstatic trance state is called the soul flight or shamanic journey, and it allows the journeyer to once again communicate with animals, plants and all living things. Shamans believe that this direct communication is possible because the entire universe exists within human consciousness. The capacity to enter a range of trance states is a natural manifestation of human consciousness. Our journeying ability is part of our human heritage.

In his book, The Shamanic Journey: A Practical Guide to Therapeutic Shamanism, shamanic practitioner, teacher and psychotherapist Paul Francis has created a practical step-by-step guide to experiencing your first shamanic journey, developing a relationship with your power animal, and interpreting trance experiences. Shamanic journeying is not an exceptional skill reserved for certain people, but knowing what to do with intuition, how to respond to it, and how to integrate it into day-to-day life is an exceptional skill that can, and should, be learned. Building on the core shamanism developed by Michael Harner, author of The Way of the Shaman, Francis has written a common sense guide for beginners interested in shamanism and looking for a place to start practical application of its practices for themselves. At once both practical and deeply thought-provoking, this book examines how to make shamanic practice relevant and central to our modern-day lives. This useful guidebook is recommended to anyone seeking to experience the shamanic journey -- a core practice common to all shamanic cultures.

5 Good Reasons to Harness the Power of Drumming

1. To ground you in the present moment: Drumming helps alleviate stress that is created from holding on to the past or worrying about the future. When one plays a drum, one is placed squarely in the here and now. The drumbeat somehow manages to anchor you while simultaneously creating a sensation of movement. Another paradox of rhythm is that it has both the capacity to move your awareness out of your body into realms beyond time and space and to ground you firmly in the present moment. It allows you to maintain a portion of ordinary awareness while experiencing non-ordinary awareness. This permits full recall later of the visionary experience.

2. To become a vessel of healing: When you drum, close your eyes and focus your attention on the sound of the drum. Become one with the beat of the drum. Allow the drum to empty your mind of all but the rhythm you are playing. You must empty yourself to be filled up by the healing power of the divine. Emptiness is the true nature of reality and the goal of all meditative practice. When you get out of your own way to allow spirit to work through you, you become a vessel of healing for others.

3. To build community through drum circles: In a society in which traditional family and community-based systems of support have become increasingly fragmented, drum circles provide a sense of connectedness with others and interpersonal support. A drum circle provides an opportunity to connect with your own spirit at a deeper level, and also to connect with a group of other like-minded people. Shamanic circles provide an authentic experience of unity and interconnectedness. Group drumming alleviates self-centeredness, isolation and alienation.

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

5. To achieve self-realization: Drumming facilitates the realization or fulfillment of one's own potential. As Ute-Tiwa holy man Joseph Rael points out in his book, Being and Vibration, "Drumming opens up three basic vibrations. Drumming awakens the self. Drumming heightens the ability of perception, and drumming enables the person to see into the deeper realms of the self." Drumming connects us to our true self -- to our soul. Once connected to our soul, we can discover and actualize our true potential.

Victory for Pine Ridge!

Mission accomplished! After more than 1,200 of you sent emails in a single day, the White House declared a public assistance disaster for the Oglala Sioux Tribe -- a major victory for Pine Ridge, where 97 percent of the people live below the poverty line. This incredible news means that the Oglala will receive more than $10 million in support to rebuild public infrastructure like roads, water systems, and public housing. While it's an extremely satisfying conclusion to months of hard work, we must not rest on our laurels. Lakota People's Law Project's flood relief efforts have been costly but well worth the investment. Your generosity now can provide for the crucial battles ahead. Please give today -- and consider making a monthly contribution -- as we gear up to defeat the Keystone XL pipeline and assist Pine Ridge's full recovery.

Shaman's Journey Song

Journey Song

I go in my canoe
all over
in my vision.
Over trees
or in water
I'm floating.
All around
I float
among whirlpools.
All around
I float
among shadows.
I go in my canoe
all over
in my vision.
Over trees
or in water
I'm floating.
Whose canoe
is this
I stand in?
The one
I stand in
with a stranger.
I go in my canoe
all over
in my vision.
Over trees
or in water
I'm floating.

--Northwest Coast Tsimshian (1)

1. David Cloutier, Spirit, Spirit: Shaman Songs, Incantations (Providence: Copper Beech Press, 1973), pp. 67-68.