The Drum and the World Tree

In world mythology, the World Tree is the axis mundi or central axis of the Cosmos. The World Tree could be considered the core fractal of creation which serves to manifest the Universe. Images of the World Tree exist in virtually all cultures, and represent the world center and/or the connection between heaven and earth. The axis mundi links heaven and earth as well as providing a path between the two. Many ancient cultures incorporate the myth of the World Tree, Tree of Life, or Tree of Knowledge as it is also known.

Shamans believe that this cosmic axis and the Cosmos it unites exist within human consciousness. According to shamanic cosmology, there are three inner planes of consciousness: the Upper, Middle, and Lower Worlds. The roots of the World Tree touch the Lower World. Its trunk is the Middle World and its branches hold up the Upper World. Humans did not invent these inner realms; they discovered them. Far from being a human contrivance, these archetypal worlds are inherent in the collective unconscious, the common psychological inheritance of humanity. They are woven into the matrix of the psyche, for we are a fractal of creation. They are a part of our psyche, a part of us whether we choose to become aware of it or not.  

Through the sound of the drum, which is invariably made of wood from the World Tree, the shaman is transported to the axis within and conveyed from plane to plane. As Tuvan musicologist Valentina Suzukei explains: "There is a bridge on these sound waves so you can go from one world to another. In the sound world, a tunnel opens through which we can pass, or the shaman's spirits come to us. When you stop playing the drum, the bridge disappears."

The inner axis passes through an opening or hole through which the shaman traverses the inner planes in order to mediate between the needs of the spirit world and those of the material world. It is an inward spiritual journey of rapture in which the shaman interacts with the inner spirit world, thereby influencing the outer material world. In the shaman's world, all human experience is self-generated. Experience is shaped from within since the three realms or resonant fields that define our experience of reality exist within each of us.

The cosmology of the drum

In the shaman's world, the drum is a most sacred instrument. The double-headed drum is believed to embody the sacred forces of the Cosmos through its sounds, structural features, contents, and connection to shamanic trance. The various parts of the drum also symbolize the structures of the world. Cosmologically, the drum depicts a microcosm of the Universe with its three zones -- the Upper, Middle and Lower Worlds. The two drumheads symbolize the Upper and Lower Worlds.

The rim of the drum symbolizes the Middle World and is connected to the World Tree through the wood of the frame and its association through all trees back to the First Tree. Like the World Tree, which links the earth and sky, the rim links the two sides of the drum -- the yin and the yang. A double-headed drum unites the sacred feminine and masculine aspects of the Universe within itself. It restores the balance of these polar, yet co-creative elements.

The two drumheads also symbolize the two states of existence -- unmanifest and manifest. When a double-headed drum is vibrated, it produces dissimilar sounds which are fused together by resonance to create one sound. The drumbeat is the tuner sound, the sound that fuses the unmanifest and manifest aspects of vibration into one resonance. The sound thus produced symbolizes Nada, the cosmic sound of AUM, which can be heard during deep meditation.

From a shamanic perspective, caretaking the drum and playing it properly during ritual fulfills the destiny of the human spirit -- to sustain the order of existence. In the rapture of ritual drumming, the shaman brings the World Tree into existence, opening a path of communication with the world above and the world below. Materialized in the drum, the trunk of the tree goes through the Middle World; its roots plunge to the nadir in the Lower World, and its branches soar to the zenith in the highest layer of the Upper World. The drum becomes the axis mundi or central axis through which the shaman maintains the world's equilibrium.

The Shaman's Drum

The drum, sometimes called the shaman's horse, provides the shaman a relatively easy means of controlled transcendence. Researchers have found that if a drum beat frequency of around three to four beats per second is sustained for at least fifteen minutes, it will induce significant trance states in most people, even on their first attempt. During shamanic flight, the sound of the drum serves as a guidance system, indicating where the shaman is at any moment or where they might need to go. The drumbeat also serves as an anchor, or lifeline, that the shaman follows to return to his or her body and/or exit the trance state when the trance work is complete.
 

The sound of the shaman's drum is very important. A shamanic ritual often begins with heating the drum head over a fire to bring it up to the desired pitch. It is the subtle variations in timbre and ever-changing overtones of the drum that allow the shaman to communicate with the spiritual realm. Part of the shaman's training involves learning to hear and interpret a larger range of frequencies than the normal person can. The shaman listens and finds the right tone, the right sound to which the spirits will respond. Through the many tones, pitches, and harmonics of the drum, the shaman communes with the subtle and normally unseen energies of the spirit world. 

Tuvan shamans believe that the spirits of nature create their own sound world, and it is possible for humans to communicate with them through the sound of the drum. According to Tuvan ethnographer and former shaman Mongush Kenin-Lopsan, "We understand the spirits answers mostly from the tangible results of the communication, in terms of benefit or harm. But some people actually hear the spirits singing." Tuvan shamans use the drum to convey to the spirits of a place their greetings, any requests, and thanks. It is a spiritual practice designed to help human beings relate to all of nature. Tuva (southern Siberia) is one of the few places in the world where the shamanic heritage has remained unbroken.
 

Drumming opens the shaman's inner, spiritual ears and eyes and also calls the helping spirits. As Tuvan musicologist Valentina Suzukei explains, "By changing and listening to the frequencies and overtones of the drum, the shaman is able to send messages to, and receive them from, both the spirit world and the patient. For example, the shaman might use the overtones to send signals to the sky, where they provoke a voice from the cosmos; in turn, the cosmic signals are caught on the drum and reflected to the shaman through the creation of subsequent overtones."

Dark Ecology

Scientists have determined that we are now living in the Anthropocene age: the new epoch of geological time in which human activity is considered such a powerful influence on the environment, climate and ecology of the planet that it will leave its legacy for millennia. The Anthropocene is notable as being human-influenced, or anthropogenic, based on overwhelming global evidence that atmospheric, geologic, hydrologic, biospheric, and other Earth system processes are now altered by humans. In the Anthropocene, humans move from a biological to a geological agent. The Anthropocene is distinguished as a new period after or within the Holocene, the current epoch, which began approximately 10,000 years ago with the end of the last glacial period.
 

The awareness we've gained in the Anthropocene is not generally a happy one. Many environmentalists now warn of impending global catastrophe and urge industrial societies to change course. Philosopher Timothy Morton, however, stakes out a more iconoclastic position. He wants humanity to give up some of its core beliefs, from the fantasy that we can control the planet to the notion that we are 'above' other beings. His ideas might sound weird, but they're catching on. Morton, whose most quoted book is called Ecology Without Nature, proposes a perspective that sets him apart from all those scientists and social commentators warning of the impending disaster that is global warming. Instead of raising the ecological alarm of the apocalypse, he advocates what he calls "dark ecology," which holds that the much-feared catastrophe has, in fact, already occurred.
 

Morton means not only that irreversible global warming is under way, but also something more wide-reaching. "We Mesopotamians" -- as he calls the past 400 or so generations of humans living in agricultural and industrial societies -- thought that we were simply manipulating other entities (by farming and engineering, and so on) in a vacuum, as if we were lab technicians and they were in some kind of giant petri dish called "nature" or "the environment." In the Anthropocene, Morton says we must wake up to the fact that we never stood apart from or controlled the non-human things on the planet, but have always been thoroughly bound up with them. We can't even burn, throw or flush things away without them coming back to us in some form, such as harmful pollution. Our most cherished ideas about nature and the environment -- that they are separate from us, and relatively stable -- have been destroyed.
 

Morton likens this realization to detective stories in which the hunter realizes he is hunting himself (his favorite examples are Blade Runner and Oedipus Rex). "Not all of us are prepared to feel sufficiently creeped out by this epiphany," he says. This is a hard pill to swallow, but there's another twist: even though humans have caused the Anthropocene, we cannot control it. That might sound gloomy, but Morton glimpses in it a liberation. If we give up the delusion of controlling everything around us, we might refocus ourselves on the pleasure we take in other beings and life itself. Enjoyment, Morton believes, might be the thing that turns us on to a new kind of politics. "Even if it's true that we really are screwed, let's not spend the rest of our lives on this planet telling ourselves how screwed we are."

World Tree Meditation

The ancient Maya had a rich shamanic tradition. To open a path of communication between the spiritual and earthly realms, Maya shamans entered sacred time and space at the top of great pyramids. For the Maya, the establishment of sacred space involved the connecting of the Earth with the heavens -- to bring them into accord. To rejoin the two separated worlds and regenerate the order of the cosmos, shamans performed rituals to create a portal to the Otherworld (nonordinary reality). The sacred universal space that they created was the center of the heavens and the center of the Earth.

 

Centering the world was a way of materializing the World Tree. To the ancient and modern-day Maya, the whole world is generated, organized and evolving according to the World Tree or Wacah Chan, as it is called in Mayan language. The Maya believed that the world of human beings was connected to the Otherworld along the Wacah Chan axis which ran through the center of existence. This axis was not located in any one earthly place, but could be materialized through ritual anywhere on the Earth. Most important, it was materialized in the person of the shaman-king, who brought it into existence as he stood enthralled in ecstatic trance atop his pyramid-tree.

 

In order to understand how Maya shamans perceive the cosmos, make use of this simple exercise to enter sacred time. Sacred time, unlike ordinary time, represents the cosmic order. It's the foundation of rhythm and motion. It's the glue that binds the universe together. 

 

1. First, select a location where you will not be interrupted. It must be a quiet space, at least for the duration of the exercise. Smudge the space and yourself with the smoke of an incense or herb. Among the Maya, copal is traditionally used, but cedar or juniper is acceptable.

 

2. Stand facing the East, with your feet parallel, about six inches apart, and your toes aimed straight ahead. Your knees should be slightly bent, removing any strain on your lower back.

 

3. Close your eyes and focus on the breath as it enters the nose and fills your lungs, and then gently exhale any tension you might feel. The Maya believe that the tree provides us our first breath, which is spirit, so offer thanks for this gift of life. Continue breathing with a series of even inhalations and exhalations until you are calm and relaxed.

 

4. Imagine that you are the World Tree standing at the very navel of the universe. Your roots tap deeply into the underworld, and your crown touches the heavens. Visualize Polaris, the North Star (the star that the earth's axis points toward in the northern sky) directly over your head.

 

5. Now visualize a spiral of energy ascending out of the earth, moving up your spine, the trunk of your own inner World Tree. This energy is grounding, centering, and abundant. In fact, all possible blessings and abundance come to you as a result of this fiery energy.

 

6. Now imagine another spiral of energy descending from the heavens above, entering your body through the crown of your head and traveling down your spinal column into the earth. This force embodies higher spiritual knowledge and power. It unites you with the totality of a dynamic, interrelated universe. This is the energy the Classic Maya called itz, the "dew of heaven."

 

7. Visualize these two energetic forces as spirals of white light, one moving from the sky into the earth, the other from the earth into the sky. Together they form a symmetrical double spiral traveling up and down your spine, like the double helix formed by the plus and minus strands of DNA.

 

8. Now stretch your arms out from your sides so that you stand as a cross-tree at the center of all things. To the Maya, the cross is but a symbol of the four directions, the outstretched arms of the great World Tree, and of the fourfold universe itself. You are that universe.

 

9. At your right hand, to the South, are gathered all the masculine or yang powers of the cosmos. Since the Maya trace their ancestry through patrilineal descent in the male line, these masculine powers include all the living members of your family. Maya shamanism teaches us to honor all our relations, so for the moment you must forget about any issues you may have with these people. Love them regardless. Also at your right hand are all the attributes associated with maleness, including your sense of power, authority, and assertiveness.

 

10. Now focus on your left hand. Here in the North are gathered all the feminine or yin powers of the cosmos. So, whether you are male or female, see all your intimate relations, as well as the actual women who come into your life, on your left hand. Once again, forget about any issues you have with these people, and simply love them.

 

11. Behind you, in the West, lies the past. Your ancestors and the collective spiritual power of all those who went before you reside in the West. When your own time comes to pass on, you will become part of this vast collective unconscious. 

 

12. In front of you, to the East, lies the future. Your children and the spirits of those yet to come are in the East, for they are part of your future. This is the direction of your spiritual path and destiny.

 

13. Breathe deeply and contemplate your own World Tree. Become totally open, yielding, and receptive until it becomes part of you. Materialize the World Tree at the heart of the world and help sustain the cosmic order.

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.