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 Rhythm?

Rhythm, in music, is the arrangement of sounds in time. The unit division of musical time is called a beat. Rhythm is the way that music is systematically divided into beats that repeat a specific number of times within a bar (or measure of time) at a particular speed or tempo. Rhythm is characterized by the regular sequence of opposite elements: the dynamics of the strong and weak beat, the played beat and the inaudible but implied rest beat, or the long and short note. When a series of notes and rests repeats, it forms a rhythmic pattern.

 

Rhythm functions as the driving engine of a piece of music, and it gives a composition structure. Whatever other elements a given piece of music may have (e.g., patterns in pitch or timbre), rhythm is the one indispensable element of all music. Rhythm can exist without melody, as in the drumbeats of shamanic trance drumming, but melody cannot exist without rhythm. In music that has both harmony and melody, the rhythmic structure cannot be separated from them. 

Rhythm is music's pattern in time. Music cannot happen without time. The placement of the sounds in time is the rhythm of a piece of music. Because music must be heard over a period of time, rhythm is the most essential aspect of music. Having a sense of rhythm separates good musicians from those that don't. For the drummer, rhythm is about keeping time for they are one in the same. The pulse of the drum is the pulse of time. The drummer is the timekeeper. Keeping time is the most important function of any drummer.

 
The Soul of Rhythm

Neuroscience research has demonstrated the therapeutic effects of rhythmic drumming. The reason drumming is such a powerful tool is that rhythm is rooted in innate functions of the brain, mind and consciousness. Our relationship with rhythm begins in the womb. At twenty-two days, a single (human embryo) cell jolts to life. This first beat awakens nearby cells and incredibly they all begin to beat in perfect unison. These beating cells divide and become our heart. This desire to beat in unison seemingly fuels our entire lives. Studies show that, regardless of musical training, we are innately able to perceive and recall elements of beat and rhythm.

We respond to rhythm whenever we sense it and seek it out when it is not present, for we are innately rhythmic. Every rhythm has its own quality and touches you in a unique way. These qualities, in fact, exist within each of us, longing to be activated. It is this process of internalization that allows us to access the inaudible yet perceptible soul, so to speak, of a rhythm. One of the paradoxes of rhythm is that the audible pattern is the inverse of the "inaudible matrix." Every rhythm has both an inaudible and audible aspect -- silence and sound.

Silence and sound are the two fundamental aspects of our vibrational world. Silence is the unmanifest essence of the unseen world. Audible sound is the manifest form. It is the inaudible intervals between audible beats that allow us to hear the grouping of beats in a coherent cycle or pattern. We sense the interval as the offbeat, or light element, and the audible beat as the heavy element. The drummer establishes the audible beat, whereas the silent pulse quality unfolds by itself in any rhythmic pattern. 

Master percussionist, Reinhard Flatischler, in his book The Forgotten Power of Rhythm, established that all people perceive the unmanifest essence of this silent pulse in the same way, regardless of how the drummer shapes the audible pattern itself. As Flatischler puts it, "As the inaudible part of a cycle, this pattern exists in a universal archetypal realm. The audible shaping of the cycle, on the other hand, exists in the realm of uniqueness and individuality. In rhythm, both sides unite and thereby allow the individual to make contact with the world of archetypes."

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.

The Healing Power of Prayer

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

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

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

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

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

Six Native Candidates Elected to Congress

The 2020 general election has been a historic one in terms of "firsts" for more diverse lawmakers -- it also saw a record-breaking number of candidates of Native American heritage win their congressional races for seats in the U.S. House of Representatives. Six Indigenous candidates won their House races, which means the chamber will now have the most Native lawmakers ever serving at a time. Four of them are returning members.
 

Democrats Deb Haaland, a Laguna Pueblo member representing New Mexico, and Sharice Davids, a Ho-Chunk Nation member representing Kansas, both retained their seats after becoming the first Native American women elected to Congress, in 2018. Rep. Tom Cole (R-Okla.) of Chickasaw Nation also won reelection on Tuesday, as did Rep. Markwayne Mullin (R-Okla.) of Cherokee Nation.
 

New members will include Republican Yvette Herrell, who unseated Democratic Rep. Xochitl Torres Small in New Mexico's 2nd Congressional District. It's the second time they've competed for the seat; Herrell ran against Torres Small in 2018 and narrowly lost.
 

The other new member is Democrat Kaiali'i "Kai" Kahele, who won his race for Hawaii's 2nd Congressional District. The seat was vacated by former Democratic Rep. Tulsi Gabbard, who launched an unsuccessful bid for president. Kahele is only the second Native Hawaiian to represent Hawaii in Congress since it became a state in 1959. The first was the late Sen. Daniel Akaka (D). Kahele has served in the Hawaii Senate since 2016.