There are different names for this exercise in different cultures. It is a way for a person to get in touch with their animal aspects through dance. Keep in mind that a Guardian spirit can appear in animal or human form.

Undertake this exercise in a quite, half darkened room, which is free from furniture that can hamper your movements. It is helpful if you have the use of one or two rattles, but these are not necessary.

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This games is known by Western North American Indians, as the ‘Stick Game’, the ‘hand game’ or the Bone Game. Shamanistic power and seeing are utilized in this game. It may be played by only two individuals, but most commonly, there are two opposing teams of at least sic members each. In the game, the teams take turns attempting to ’see’ the location of a bone or bones hidden by the opposing team.

A person designated as the ’see-er’ or ‘pointer’ tries to locate the marked bone within the hands of the opposing team, while the opposing team tries to prevent the person from seeing the hidden bone.

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Every Shaman has at least one power song, which is used to “wake-up” the guardian and other helpers to assist in healing and other shamanistic work.

To get a power song, plan to spend a day alone in a wild, natural area. Choose a location which is free of people, and unaltered by people.

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DRUMMING UP VISIONS - Modern Shamanic Initiation.

“The drums incessant beat became lost amidst a seemingly resonant symphony of voices… an enchantingly mysterious tone lead me through into another reality, a dreamtime landscape of the shamanic underworld. Perched on a cliff, my `being’ perceived the luminous valley expanding out before me. Suddenly aware of a presence to my right, I turned and confronted the eyes and beak of an eagle… so close its warmth was tangible in comparison to the windy updraft. As we both alighted with graceful swiftness from the cliff I realised a magical transformation had occurred… my eagle wings were strong… my sight so keen… my thoughts so strange. We soared towards an unknown destination, surveying all below us with a god-like perspective… feeling my journey had begun aeons before this present reality.”

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The use of Peyote has long been referred to as a cult “…which we found springing into existence when old ways of life (of the American Indian) are being destroyed by a powerful and technologically more advanced culture …” thus also classifying it as a revitalization movement.

Today, peyote use has become the most popular, and one of the most durable of all the religious movements created by American Indians as a result of the suffering as the effects of domination by American society. Peyote use (in the United States) has thus evolved into what is more accurately described as a religion: a system of symbols which produces powerful, pervasive and long-lasting moods and motivations by formulating conceptions of a general order of existence. Read the rest of this entry »

South of Savatthi is a great river, on the banks of which lay a hamlet of five hundred houses. Thinking of the salvation of the people, the World-honored One resolved to go to the village and preach the doctrine. Having come to the riverside he sat down beneath a tree, and the villagers seeing the glory of his appearance approached him with reverence; but when he began to preach, they believed him not. When the world-honored Buddha had left Savatthi Sariputta felt a desire to see the Lord and to hear him preach. Coming to the river where the water was deep and the current strong, he said to himself: “This stream shall not prevent me. I shall go and see the Blessed One”, and he stepped upon the water which was as firm under his feet as a slab of granite. When he arrived at a place in the middle of the stream where the waves were high, Sariputta’s heart gave way, and he began to sink. But rousing his faith and renewing his mental effort, he proceeded as before and reached the other bank. The people of the village were astonished to see Sariputta, and they asked how he could cross the stream where there was neither a bridge nor a ferry. Sariputta replied: “I lived in ignorance until I heard the voice of the Buddha. As I was anxious to hear the doctrine of salvation, I crossed the river and I walked over its troubled waters because I had faith. Faith. nothing else, enabled me to do so, and now I am here in the bliss of the Master’s presence.” The World-honored One added: “Sariputta, thou hast spoken well. Faith like thine alone can save the world from the yawning gulf of migration and enable men to walk dryshod to the other shore.” And the Blessed One urged to the villagers the necessity of ever advancing in the conquest of sorrow and of casting off all shackles so as to cross the river of worldliness and attain deliverance from death. Hearing the words of the Tathagata, the villagers were filled with joy and believing in the doctrines of the Blessed One embraced the five rules and took refuge in his name.

An old bhikkhu of a surly disposition was afflicted with a loathsome disease the sight and smell of which was so nauseating that no one would come near him or help him in his distress. And it happened that the World-honored One came to the vihara in which the unfortunate man lay; hearing of the case he ordered warm water to be prepared and went to the sick-room to administer unto the sores of the patient with his own hand, saying to his disciples: “The Tathagata has come into the world to befriend the poor, to succor the unprotected, to nourish those in bodily affliction, both the followers of the Dharma and unbelievers, to give sight to the blind and enlighten the minds of the deluded, to stand up for the rights of orphans as well as the aged, and in so doing to set an example to others. This is the consummation of his work, and thus he attains the great goal of life as the rivers that lose themselves in the ocean.” The World-honored One administered unto the sick bhikkhu daily so long as he stayed in that place. And the governor of the city came to the Buddha to do him reverence and having heard of the service which the Lord did in the vihara asked the Blessed One about the previous existence of the sick monk, and the Buddha said: “In days gone by there was a wicked king who used to extort from his subjects all he could get; and he ordered one of his officers to lay the lash on a man of eminence. The officer little thinking of the pain he inflicted upon others, obeyed; but when the victim of the king’s wrath begged for mercy, he felt compassion and laid the whip lightly upon him. Now the king was reborn as Devadatta, who was abandoned by all his followers, because they were no longer willing to stand his severity, and he died miserable and full of penitence. The officer is the sick bhikkhu, who having often given offense to his brethren in the vihara was left without assistance in his distress. The eminent man, however, who was unjustly beaten and begged for mercy was the Bodhisattva; he has been reborn as the Tathagata. It is now the lot of the Tathagata to help the wretched officer as he had mercy on him.” And the World-honored One repeated these lines: “He who inflicts pain on the gentle, or falsely accuses the innocent, will inherit one of the ten great calamities. But he who has learned to suffer with patience will be purified and will be the chosen instrument for the alleviation of suffering.” The diseased bhikkhu on hearing these words turned to the Buddha, confessed his ill-natured temper and repented, and with a heart cleansed from error did reverence unto the Lord.

There was a rich Brahman, well advanced in years, who, unmindful of the impermanence of earthly things and anticipating a long life, had built himself a large house. The Buddha wondered why a man so near to death had built a mansion with so many apartments, and he sent Ananda to the rich Brahman to preach to him the four noble truths and the eightfold path of salvation. The Brahman showed Ananda his house and explained to him the purpose of its numerous chambers, but to the instruction of the Buddha’s teachings he gave no heed. Ananda said: “It is the habit of I fools to say, ‘I have children and wealth.’ He who says so is not even master of himself; how can he claim possession of children, riches, and servants? Many are the anxieties of the worldly, but they know nothing of the changes of the future.” Scarcely had Ananda left, when the old man was stricken with apoplexy and fell dead. The Buddha said, for the instruction of those who were ready, to learn: “A fool, though he live in the company of the wise, understands nothing of the true doctrine, as a spoon tastes not the flavor of the soup. He thinks of himself only, and unmindful of the advice of good counselors is unable to deliver himself.”