Communion With The Infinite - The Visual Music of the Shipibo Tribe of the Amazon

The Magical Art of the Shipibo People of the Upper Amazon

Underlying the intricate geometric patterns of great complexity displayed in the art of the Shipibo people is a concept of an all pervading magical reality which can challenge the Western linguistic heritage and rational mind.

These patterns are more than an expression of the one-ness of creation, the inter-changeability of light and sound, the union or fusion of perceived opposites, it is an ongoing dialogue or communion with the spiritual world and powers of the Rainforest. The visionary art of the Shipibo brings this paradigm into a physical form. The Ethnologist Angelika Gebhart-Sayer, calls this "visual music".

The Shipibo are one of the largest ethnic groups in the Peruvian Amazon. These ethnic groups each have their own languages, traditions and culture. The Shipibo which currently number about 20,000 are spread out in communities through the Pucallpa / Ucayali river region. They are highly regarded in the Amazon as being masters of Ayahuasca, and many aspiring shamans and Ayahuasqueros from the region study with the Shipibo to learn their language, chants, and plant medicine knowledge.

All the textile painting, embroidery, and artisan craft is carried out by the women. From a young age the Shipibo females are initiated by their mothers and grandmothers into this practice. Teresa a Shipiba who works with us on our Amazon Retreats tells that "when I was a young girl, my mother squeezed drops of the Piripiri (a species of Cyperus sp.) berries into my eyes so that I would have the vision for the designs; this is only done once and lasts a lifetime".

The intricate Shipibo designs have their origin in the non-manifest and ineffable world in the spirit of the Rainforest and all who live there. The designs are a representation of the Cosmic Serpent, the Anaconda, the great Mother, creator of the universe called Ronin Kene. For the Shipibo the skin of Ronin Kene has a radiating, electrifying vibration of light, colour, sound, movement and is the embodiment of all possible patterns and designs past, present, and future. The designs that the Shipibo paint are channels or conduits for this multi-sensorial vibrational fusion of form, light and sound. Although in our cultural paradigm we perceive that the geometric patterns are bound within the border of the textile or ceramic vessel, to the Shipibo the patterns extend far beyond these borders and permeate the entire world.

One of the challenges for the Western mind is to acknowledge the relationship between the Shipibo designs and music. For the Shipibo can "listen" to a song or chant by looking at the designs, and inversely paint a pattern by listening to a song or music.

As an astonishing demonstration of this I witnessed two Shipiba paint a large ceremonial ceramic pot known as a Mahuetá. The pot was nearly five feet high and had a diameter of about three feet, each of the Shipiba couldn't see what the other was painting, yet both were whistling the same song, and when they had finished both sides of the complex geometric pattern were identical and matched each side perfectly.

The Shipibo designs are traditionally carried out on natural un-dyed cotton (which they often grow themselves) or on cotton dyed in mahogany bark (usually three or four times) which gives the distinctive brown colour. They paint either using a pointed piece of chonta (bamboo) or an iron nail with the juice of the crushed Huito (Genipa americana) berry fruits which turns into a blue- brown-black dye once exposed to air.

Each of the designs are unique, even the very small pieces, and they cannot be commercially or mass produced. In Lima I met with a woman who had set up a government funded community project which amongst other matters established a collective for the Shipibo to sell their artisan work and paintings. She tells that a major USA corporation (Pier 1 Imports), enamoured by these designs ordered via the project twenty thousand textiles with the same design, this order could never be fulfilled, the Shipibo could simply not comprehend the concept of replicating identical designs.

The Shipibo believe that our state of health (which includes physical and psychological) is dependent on the balanced union between mind, spirit and body. If an imbalance in this occurs such as through emotions of envy, hate, anger, this will generate a negative effect on the health of that person. The shaman will re-establish the balance by chanting the icaros which are the geometric patterns of harmony made manifest in sound into the body of the person. The shaman in effect transforms the visual code into an acoustic code.

A key element in this magical dialogue with the energy which permeates creation and is embedded in the Shipibo designs is the work with ayahuasca by the Shipibo shamans or muraya. In the deep ayahuasca trance, the ayahuasca reveals to the shaman the luminous geometric patterns of energy. These filaments drift towards the mouth of the shaman where it metamorphoses into a chant or icaro. The icaro is a conduit for the patterns of creation which then permeate the body of the shaman's patient bringing harmony in the form of the geometric patterns which re-balances the patient's body. The vocal range of the Shipibo shaman's when they chant the icaros is astonishing, they can range from the highest falsetto one moment to a sound which resembles a thumping pile driver, and then to a gentle soothing melodic lullaby. Speaking personally of my experience with this, is a feeling that every cell in my body is floating and embraced in a nurturing all-encompassing vibration, even the air around me is vibrating in acoustic resonance with the icaro of the maestro. The shaman knows when the healing is complete as the design is clearly distinct in the patient's body. It make take a few sessions to complete this, and when completed the geometric healing designs are embedded in the patient's body, this is called an Arkana. This internal patterning is deemed to be permanent and to protect a person's spirit.

Angelika Gebhart-Sayer, Professor of Ethnology, University of Marburg writes that "Essentially, Shipibo-Conibo therapy is a matter of visionary design application in connection with aura restoration, the shaman heals his patient through the application of a visionary design, every person feels spiritually permeated and saturated with designs. The shaman heals his patient through the application of the song-design, which saturates the patients' body and is believed to untangle distorted physical and psycho-spiritual energies, restoring harmony to the somatic, psychic and spiritual systems of the patient. The designs are permanent and remain with a person's spirit even after death.".

Whilst it is not easy for Westerner's to enter and engage with the world view of the Shipibo which has been developed far away from our linguistic structures and psychological models, there is an underlying sophisticated and complex symbolic language embedded in these geometric patterns. The main figures in the Shipibo designs are the square, the rhombus, the octagon, and the cross. The symmetry of the patterns emanating from the centre (which is our world) is a representation of the outer and inner worlds, a map of the cosmos. The cross represents the Southern Cross constellation which dominates the night sky and divides the cosmos into four quadrants, the intersection of the arms of the cross is the centre of the universe, and becomes the cosmic cross. The cosmic cross represents the eternal spirit of a person and the union of the masculine and feminine principles the very cycle of life and death which reminds us of the great act of procreation of not only the universe, but also of humanity, and our individual selves.

The smaller flowing patterns within the geometric forms are the radiating power of the Cosmic Serpent which turns this way and that, betwixt and between constantly creating the universe as it moves. The circles are often a direct representation of the Cosmic Anaconda, and within the circle itself is the central point of creation.

In the Western tradition, from the Pythagoreans, and Plato through the Renaissance music was used to heal the body and to elevate the soul. It was also believed that earthly music was no more than a faint echo of the universal 'harmony of the spheres'. This view of the harmony of the universe was held both by artists and scientists until the mechanistic universe of Newton.

Joseph Campbell the foremost scholar of mythology suggests that there is a universe of harmonic vibrations which the human collective unconscious has always been in communion with. Our beings beat to the ancient rhythms of the cosmos. The traditional ways of the Shipibo and other indigenous peoples still reflect the primal rhythm, and their perception of the universal forces made physical is truly a communion with the infinite.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA), and has published numerous articles about plant medicines. He was baptised into the Shipibo tribe of the Upper Amazon, and initiated into the lineage of the shamans of the Rio Napo. Howard is also an artist who's paintings have featured in major exhibitions in London and elsewhere. His artwork has also been featured on book covers.

Shapes of Music - Visual Art and Music

An artist has the privilege of communicating to you visually. Sometimes he wants to share his believes in a few words.

The new 'Visual Grammar', developed by the European Avant-gard of the 20s, particularly by the Russian Avant-gard, - namely by Vasiliy Kandinsky, as well as the Classical heritage from Ancient Greece to the Renaissance - is a stepping stone for my own research in art.

What I do, is build composition on that stepping stone on the foundation of Visual Grammar, shaped by classical and modern schools, and than fill it in with content that is more emotional than intellectual, at this stage compelling rational tools to yield to intuition. It is like a rigid skeleton surrounded with a soft living tissue.

I do believe that the spiritual - ideal - objective model forms our real Reality.

So-called 'realism' is an ill defined term commonly attributed to art focused on depicting visible surfaces of material objects. This is an indication and a result of an incomplete, even defective, mental horizon, a primitive materialistic view on reality reduced to a small fraction of the physical world -- that only fraction, which can be seen or touched.
I must note here, that many great pieces of art labeled with this word, do not fall into this ill-defined category.

A pure abstract art, which is closer to me because it deals with a more important part of Reality than the matter, specifically with the ideas and pure forms, seams to be deficient too. I believe that the total elimination of material objects as a class from paintings not only impoverishes the artist's 'toolbox', but is the consequence and indication of a one-sided approach to (the) Reality -- this time, a purely idealistic one, almost coincident with Plato's concept, who saw the changing physical world as a poor, decaying copy of a perfect one.

Yes, abstract art most certainly delivered great masterpieces to humanity in 20th century. And I cannot but agree with Roger Fry's statement: "The form of a work of art has a meaning of its own and the contemplation of the form in and for itself gives rise in some people to a special emotion which does not depend upon the association of the form with anything else whatsoever." But it doesn't mean that a self-sufficient form cannot be turned into a recognizable object.

By the way, an original definition of a widespread term - Visual Music - was coined by Roger Fry in 1912 to describe the work of Kandinsky, meaning the translation of music to painting.

Regarding intuitivism, or any theory stating that the creative process is solely an act of genius, spontaneous and purely emotional, it wouldn't be worth even discussing, were it not so widespread an assumption. I personally have heard from several artists, one art critic and several art dealers that the intellectual and physical aspects in the creative process (i.e. ideas and techniques) are only boring limitations, and an inevitable evil to creativity. I believe this started as an opposition to the dry, actually degrading academism or 'classicism' of the mid 19th century. It (could) may have started when some of the leaders of the Impressionist movement openly rejected the 'old grammar', emphasizing the importance of a direct impression and spontaneous, emotional reaction of an artist to that impression in a creative process. But almost all of the artists of that period had a solid 'classical' training prior to this rejection; they inherited all the goods possessed by that domain, they inherited the basic visual grammar even on subconscious levels, which cannot be said about many of their followers in 20th century, who even now keep questioning the importance of basic training in visual arts, as well as the power of the analytical, deductive component in art making.

Avant-grad Movement of the first third of the century came in as a gust of fresh air, filling in the vacuum left by an already dead Academism and degrading impressionism. It not only restored the position of intellectual tools in the arts, but also dramatically expanded the borders of visual arts to unprecedented levels. I'd like to emphasize here, that very similar and radical processes were taking place at that very period around the world in the social spheres, in science and industry, in architecture and literature, and of course in music.

Having said that, I'd like to summarize what all this means to me and to my art:

1. A solid abstract and, if need be, mathematically described foundation of composition is a must (to be present) in my work.

2. An object must to be presented in my artwork, for I do not share a purely idealistic ( in Plato style) approach to (the) Reality, which, to my mind, ultimately leads to the mental Uncreation of the world.

3. My work has to be a fusion of both aspects, ideal and material, blended together by a third - spiritual force.
In this respect, music, which is very abstract, and musicians with their beautiful instruments, who are so "real", are perfect subjects for my exercises. Moreover, music and visual arts have a lot in common.I cannot help from mentioning at least some categories that are common to both:

Rhythm - it's very obvious: duration / length / frequencies, including and forming (or formed by) negative spaces / pauses / absence / silence - all are common to both fields.

Proportions - harmonic proportions and derivatives from them, commonly described in mathematical terms, starting with very basic, discovered by Pythagoras- 1:2, 2:3, 3:4, 1:1- discovered specifically on the acoustic / musical territory (please note, that these are basic proportions of canvases one can buy in an art supplies store) and then going further to the Fibonacci series which have their limit in the irrational Golden Ratio.

The temperature (cold / hot) of sounds and colours. This idea is still considered to be controversial, yet it is obvious that sounds and colours can be warmer or cooler. Less obvious is an exact scientific correlation between them.

Movement - ascending, descending, elliptic etc. Musicians do not need an explanation of this, and neither do artists. Please have a look at my study of ascending and descending movements in the elliptic composition of the very first picture on my home page, titled the 'Trio".

All of these categories sound (or look!) familiar to both musicians and visual artists, don't they?

We can talk about background sounds and colours, about a sound being like a ray emerging from a particular starting point and fading away, or like a part of an endless line going from eternity to eternity. We could mention intensity / saturation of the tones in the both fields, we could dedicate a chapter to the theory of contrasts, for example between 'low' and 'deep' continuous sound or form and a sharp 'stroke' of a sound or a paint.

On the human capacity to see sounds and hear colours I would recommend, once again, Vasiliy Kandinsky Synaesthesia.

Another fascinating subject is the Counterpoint Concept (as known as Contrapunkt), which defines relationship between two or more different parts of a piece, which are somewhat independent, say, in rhythm, but are interdependent in harmony. This powerful instrument, in my opinion, has been much less understood, appreciated and used in visual arts than in music.

I drew these parallels on the very basic or fundamental level for both arts. But, as a part of Life, they are constantly changing (I hate the term 'still life' or 'nature mort', for life cannot be still or 'mort' by definition), developing, progressing or, unfortunately, regressing. I find a lot in common between modern scientific thinking (Relativistic Theory, Quantum Theory, Expanding Universe Model, String Theory etc.), modern art.

Finally, I am attempting two things: to explore reality, including but not limited to it's 'visible' fraction, and to take part in shaping it. This, I believe, is ultimately the essence of any creative process.

"We shall therefore borrow all our Rules for the Finishing our Proportions, from the Musicians, who are the greatest Masters of this Sort of Numbers, and from those Things wherein Nature shows herself most excellent and compleat." - Leon Battista Alberti (1407-1472)

I am an artist.

I have the privilege of communicating to you visually.