The Indigenous Peoples of North America are historically linked with the pre-westernized earth. Given that connection, the relationship between early North Americans and the earth was crucial for their survival. Something so life giving as the earth needed to be celebrated, explored, and understood. The People (in the collective, respectively; representing many tribes nationwide that were developing at similar speeds) quickly learned through foraging how to be sustained by the earth, and find respect for the earth’s provisions. Because naturally occurring hallucinogenic plants were abundant, early peoples found a connection with the spirit realm, and over time, found that these plants allowed for a greater understanding of the earth’s harmonies, and powers. Some early Peoples learned quickly to identify such plants, and adopted their uses in ritual prayer, healing, and spiritual enlightenment. (Grim ’83 pgs. 4-7)

Through the development of religions that embraced the sacred plants and their gifts of wisdom, came a spiritual hierarchy within the social structures of these early peoples. Before continuing, it must be noted that ‘hierarchy’

As note, sandpaintings are artistic expressions of the shamans visions. The use of Peyote allows the Shaman to identify illness and derive a plan, with spiritual guidance, to cure the illness. He often describes his visions audibly to elders/artisans within the healing circle. In most records, patients are actually cured, or at least ‘fooled’ by the Shaman into believing a cure. If this is the case, then possibly the ingestion of peyote, in fact brings powers as well as visions. Because of the diversity in reasons for chants, such as hunting/cultivation, warfare rites, and healing, healing was chosen to delve into in specific. The above information, regarding Dinè tradition, was referenced from Hallucenagins and Shamanism edited by Michael J. Harner.

sweat lodge ceremonies, night vigils or extended periods of dancing and chanting during

In different regions across America, before the contact of the Western world, Shamanistic societies could be found. Because land types differ across America, different psychoactive plants are also found in different regions. The traditional uses within a culture of psychoactive substances have not been associated with major health problems, including dependence or harmful consequences. Little studies have been done; however, it is true that for some of psychoactive plants, therapeutic applications could be proven effective in clinical practice (Steiger, ’75 pg. 52) Recent advances in the neurosciences in the last 20 years have also created opportunities for using psychoactive plants, including hallucinogens, as tools to understanding the brain and the neurobiological basis for some psychic functions, and hopefully to develop more effective treatment for mental disorders. (Savinelli, ’02 pgs. 9-14) Amanita Muscaria, or hallucinogenic mushrooms were used by the Ojibway Peoples of the Plains culture area, whereas in the southwest, Peyote (or Lophophora Williamsii respectively), was the hallucinogenic plant of the Dinè and Zuni peoples. (Harner p. 6) These groups were a few of many pre-European Native North American groups that had rituals around and respected hallucinogenic plants. Much, in a society of that time, was gained from the spiritual visions received in a hallucinogenic state.

Some topics in this essay:
Typically Shaman, North Americans, Native American, Night Chant, Medicine Society, Zuni Peoples, Ojibway People, Shaman Shaman, Spirit Savinelli, Traditionally Shaman, psychoactive plants, dinè religion, indigenous peoples, native american, helping spirits, savinelli ’02, savinelli ’02 pgs, grim ’83, healing powers, vision quest, relationship helping spirits, native north, native american culture, grand medicine society, medewiwin grand medicine,