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David Ledeboer
DLedeboer@yahoo.com |
Buddhahuasca: A Personal Narrative
David Ledeboer
I’m sitting in a round maloca ceremonial building at dusk in the jungle
near Iquitos, Peru. I look up and see the interwoven tree limbs that
hold the steeply angled roof. And I see the palm leaves woven tightly to
the rafters, shielding us from the rain that comes so often here. It’s dusk
and it’s a ceremony night. We’ll be drinking the visionary medicine of
the upper Amazon, ayahuasca. Also known as la purga (“the purge”),
for the concrete way it removes illness, obstacles or blockages from
the participants. Up and out; or down and out, or both up and down
and out. And then it fills them with good energies and healing.
I’m here early in the maloca
to get ready and the best way I know is
to meditate. So I sit and expel the stale
breath, first from one nostril and then the
other and then both. And I firm up the
cushion underneath me and straighten my
back. I recall the reason I’m practicing–
to cast my net wide and include the
benefit of all beings in the why and
wherefore. I include the birds whose
evensong I hear, the trees and plants in
the forest that surrounds us, and the 20
or so people in the camp washing up and
resting in hammocks and going about
their business as the darkness grows from
shadows under logs to take over the sky.
Such a strange and wonderful business,
this modern life. There I was,
minding my own tangled teen-aged
business in suburban California, developing
a beautiful bundle of neurosis that
would lead to some winding academic
career, when I read a thin book by
Alan Watts. And he
opened a whole world
of buddhadharma to me.
Suffering and the cause
of suffering all laid out.
A path to follow.
Something to do and
practice rather than a
faith to believe or an
existential absurdity to
envelope with cigarette
smoke and pain. So I signed up and there followed 20 plus years
of retreat and study, prostrations and
chanting in Asian languages. American
name, Korean name, Tibetan name–short
hair, no hair, long hair. And in a steady
ebb and flow an increase in clarity and
compassion and gradually less pain and
suffering. Even some insight.
But all that time something was
gnawing at my heart, some ghost at the
banquet rattling his bones. Deep depression.
I started to doubt inside. Either I
wasn’t doing the practice correctly or
deeply enough or the dharma wasn’t
meant to address this kind of thing. A
friend used the metaphor of a broken bone
with me. If I broke my leg would I meditate
or go to a doctor and have it set? In the West, we have therapy, but somehow I
was never a believer in the talking cure. I
tried other things: bio-energetic therapy,
hypnosis, acupuncture, holotropic
breathwork. The last led me to someone
who practiced LSD psychotherapy, which
went deeper, but that black dog kept
following me.
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A famous scholar
once said that the
great cultural work
of our time
would be
the meeting
of Buddhism
from the East
and Christianity
from the West.
Not being a Christian,
I don’t really have
much of a part
in that work. |
|
A friend told me about the healing
plants of the Amazon, and sat for me one
night as I took an extract of one. It was
dark and powerful and the mother of
death came to me shaking her rattle. Then
I went to a ceremony led by a group of
healers from the Amazon. And my body
told me this is good medicine for me. And
my heart says, “yes.” There followed ten
years where ayahuasca ceremonies have
alternated with meditation retreats and
daily practice. Dharma chants met the
icaros (ayahuasca healing songs) and hinos
(hymns) of Amazonia. And the spirit of
the plants became a teacher both like and
unlike my Zen Master and Vajra Master
had been. Alike in the pointing out of the
Truth and my path to follow; unlike in
that I drink her and she comes to teach
and be inside of me.
Over the years I have experienced a
coming together, like two rivers flowing
together. The shamanic path has healed
me deep in my heart reconstituted and
reseated my soul in a way that allows me
to rest far deeper in the essence of awareness
both on the cushion and off. And the
dharma helps me to sit in ceremony with
more awareness and openness and perception.
The teachings on shunyata (emptiness)
also help me to see the visions that
are central to experiences with plant
teachers in both their relative and absolute
aspects. On the one hand, powerful
healing messages from the world of spirit,
and, on the other, nyam, a meditative
experience.
One evening the spirit of ayahuasca
came to me, and just like my dharma
teachers have done so many times, she
gave me a job. I should connect my
Buddhist path and sangha (Buddhist
community) with the shamanic path and
its community. Not just haphazardly but
formally and not just for myself but for
others as well. It’s not really a message
I wanted to hear. For years I’ve been
studiously underachieving and it had become a comfortable little nest. But she
was quite insistent as I sat there in the
dark and so I agreed. I could see her point.
Despite their different origins and energies
these two currents support and
complement each other beautifully, in my
experience. So here I am meditating and
doing yoga in the maloca getting ready to
drink ayahuasca tonight.
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Interwoven tree limbs hold
the steeply angled roof of
the maloca, where ayahuasca
ceremonies take place near
Iquitos, Peru. |
I finish my session, dedicate the merit
and lie down on the wide wooden planks
of the floor, looking up and contemplating
the view from here.
I’m at the Blue Morpho Shamanic
Center in the Peruvian Amazon. I’ve come
here to apprentice with two maestros,
Alberto Torres Davila and Hamilton
Souther. I’ll be here for two months of
training and then head home for a month
and a half before coming back to the
jungle and beginning the cycle again.
While I’m up north I’ll be attending
retreat with one of my Tibetan Buddhist
teachers and my yoga teacher, weaving
this cross-cultural tapestry on the loom of
my own experience. I don’t know for sure
what the results of all this effort will be
but I do know the benefits of the crossfertilizations
that I’ve experienced so far
on this path.
I know that the deep emotional
healing I’ve received in ayahuasca ceremonies
has allowed me to deepen my dharma
practice and has helped me to apply
Buddhist meditative practice in my daily
life in a way that has led to greater
happiness and effectiveness. The medicine
spirits have given my body powerful
energetic cleansings in my channels and
chakras and even released Reichian-style
body armoring in my chest and abdomen.
Ayahuasca has manifested my ordinary
deluded mind for me, showing clearly how
it creates my own personal Samsara with
all the attendant sufferings. Visionary
experiences as other people, beings, or
even animals have opened me to more
empathy and compassion for others. And
often at the end of a ceremony, after the
healing and purging have resolved
themselves I’ve entered into deep states of
still, limpid, luminescent awareness. Just
clear, open panoramic space.
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The times
are certainly
calling us to
find new ways
to heal ourselves
and wake up...
Besides, trading
medicine
should be fun.
And it will be
quite an adventure
to see just what
comes of it all. |
|
And I also know that the dharma
practice, with its wide, clear awareness,
has helped me navigate shamanic space more easily. Using the witness consciousness
I’ve been more available for whatever
type of healing or spiritual experience
arises in ceremony, even when they’ve
been difficult or painful. My yoga and chigung
practices have helped my energy
body be ready to receive the sometimes
overwhelming amounts of energy that
ayahuasca can bring. And of course both
the meditative and yogic practices help to
unpack and tease out the threads of what is
a very compact burst of healing and insight
that arrives in one night of ayahuasca. They
bring it from the realm of “I had this
amazing experience” to a living part of my
daily life. Countless times I’ve called on my
teachers and lineage, my heart Bodhisattavas and Yidam, to aid and guide me
when the medicine is working strongly.
The rivers of love that have sometimes
flowed through me in the night have been
well met by a heart that has cultivated
metta (“loving kindness”) and tonglen (“give
and take”) practice, however incompletely.
And the Dharma teachings on cause and
effect, the Bodhisattva way and the essence
of mind, have been first and last the best
container I could want from which to drink
the healing gift of the forest.
A famous scholar once said that the
great cultural work of our time would be
the meeting of Buddhism from the East
and Christianity from the West. Not being
a Christian, I don’t really have much of a
part in that work. For me, as a person born
in the Americas, the work is much more
about the meeting of the dharma with the
“native way” of these lands. I feel that only
through a humble and sincere apprenticeship
with the first people can we evolve a
truly native practice of Buddha’s teachings.
They have a lot of healing and a lot
to teach. And we as dharma practitioners
don’t come empty handed. There is much
we too have to share as we sit in circle
together. The times are certainly calling us
to find new ways to heal ourselves and
wake up. Not just for ourselves, but for our
societies and for earth herself. Perhaps we
all need each other. Besides, trading
medicine should be fun. And it will be
quite an adventure to see just what comes
of it all.
As my Zen Master used to say, “Why not?” |