jason tucker home jason programs csb articles THE QUERO APACHE DZIL KUGHA by jason tucker The Quero Apache Dzil Kugha is a significant shamanic power object.  It acts as a medicine bundle for use in healing one’s self and others.  It provides a gateway for cross-dimensional shamanic journeys into the upper, lower, and middle world layers.  It is often used in the diagnosis of illness and energy blockages in the aura and chakras. The name Dzil Kugha is directly translated as “Mountain Home”.  This refers to the healing power of the land and the Gaan (figured in Appendix A) or mountain spirits who guard over the people and guide us in ritual and healing manifestation.  The Quero Apache is native to the Sierra Madre Mountains in northern Mexico.  As seen with other indigenous and shamanic cultures around the world, a great importance is placed in the land and in the natural elements of the surrounding environment.  As seen in Appendix B, the Dzil Kugha is presented as a medicine bundle and can be used in this closed form, often to realign charka energy and in forms of cleansing and other light duty healing.  As shown in Appendix C, the Dzil Kugha is displayed in its open form revealing other power objects within.  In this form the Dzil Kugha is used in diagnosis and for use in cross-dimensional shamanic journeys.  It should be noted that a power object has been removed from the Dzil Kugha so that it may be photographed.  Although the object will be discussed here, it will not be shown. The cloth wrap of this Dzil Kugha has great significance in itself.  The cloth is a birthing cloth used to catch a child during the birthing process.  The cloth retains the power and symbolism of creation in its most natural form, the active creation of life and the crossing from the spirit world into the physical world.  This also represents the passing of knowledge and tradition unto the next generation. In its closed form, the Dzil Kugha can be used in healing rites simply by rubbing it over the patient or being near the patient during the indoctrination of herbal remedies, during massage therapy, chanting, and prayer.  A quick thump over the head followed by a flowing motion made over each side of the body and repeated thumps to the heart and similar flowing motions made to each of the limbs can awaken, revitalize, and realign chakra and aura field energies.  In this form the Dzil Kugha has a more mobile use but maintains the same intensity of effect on the patient as in its open form. As seen in Appendix C, the display of power objects in its open form is representative of a medicine wheel.  In Quero Apache teachings there is great importance in the natural symbols found in nature.  The straight line can be a representation of one’s spiritual path or the connection between two beings or elements of Bidaa or All That Is.  The circle can be representative of our life cycles or the encompassment of several connections to other beings or elements of All That Is.  One will find many small straight lines within and between other circles illustrating our connection to everything else in the universe and All That Is.  The spiral can be representative of the natural flow of energy within the world or universe.  When viewed on the medicine wheel, the spiral represents our path on the wheel spinning through our life lessons and increasingly inward to the hub of the wheel where we find self-actualization.  All of these smaller units combine to form the Web of Life.  The three tiers of the spiral represent the knowledge of past, present, and future; following the ancestors, walking with the ancestors; and sharing knowledge of the ancestors or speaking with the wisdom of the ancestors. In actuality we sit in the center of the wheel facing out and using the Nadin Da i’i or Guides of the Directions to aid us in our life journey.  We call to the guides of each direction to bring in the directional energy needed to aid us in obstacles of everyday life as well as in the healing of others, the world, and ourselves.  The outer circle of power objects represents the main directional energies.  In the South is the Turquoise, in the West is the Citrine, in the North is the Quartz Crystal, and in the East is the Obsidian.  The remaining power objects relate directly to each of the thirteen chakras in the user’s personal aura field.  For this reason each Dzil Kugha is different although they are all used in similar fashion.  The remaining power objects also form the second and third tier of circles within the spiral and the centerpiece that rests in the hub of the wheel. Each power object found in the Dzil Kugha and the closed Dzil Kugha can be activated through ritualistic methods of prayer, meditation, chanting, drumming, rattling, singing, altered breathing patterns, and dancing.  The use of the Dzil Kugha among the Quero Apache does not differ very much although the internal power objects are different from one to the next.  Most power objects within the Dzil Kugha will be different from one Godiyihgo or holy man/woman, to the next.  The example used here is only representative of one Dzil Kugha. The Quero Apache are a southern people, so we begin in the south.  The guardian of the southern energy is the snake, Chajala Nakia or in this case Mokesh.  The energy that the snake brings into the wheel is that of emotional stability, the transmutation of negative energy into positive energy.  The south is a place of intuition and trust.  The southern stone in this Dzil Kugha is Turquoise.  Turquoise is regarded as a master healing stone.  It is used to realign and strengthen all shakras.  It is used to heighten all energies.  It is most useful in stimulating the heart, throat, and navel chakras. All creative energy flows in a clockwise motion.  This is the same path we take around the wheel.  The guardian of the West is the Bear, Chajala E’o’to’to.  The Bear aids us through introspective healing: the shamanic journey into the dimensions of the self and in the dreamtime.  The Western stone is the Citrine.  Citrine is also referred to as the merchant stone.  It can be used to promote affluence and material wealth.  It also is used to lighten the spirit, enabling one to laugh without restraint.  It is meant to brighten the darkest corners of one’s perceived reality.  It is a tool in keeping an optimistic view of things by looking toward the sunrise and to fresh beginnings. The guardian of the northern energy is the Buffalo, Chajala Tuma.  The Buffalo facilitates wisdom, abundance, prayer, and gratitude.  The northern stone is the Quartz Crystal.  The quartz crystal supports the amplification, focusing, storage, transfer, and transformation of energy.  It aides the user by bringing about a clarity of thinking and provides the user with the ability of the creation of power.  The quartz crystal is used to harness the power of the star nation and harmonize human energy.  It provides the user with the ability to communicate with animals, minerals, plants, and spirits.  It is used to stimulate the psychic energy of the human mind. The guardian of the east is the Eagle, Chajala Itza.  The Eagle brings a strengthening of our connection to the Giver of All Life, Yusn.  As Itza sits in the east he represents illumination, clarity, and the fire of creativity.  The Eagle delivers us to the heights of the upper world.  The eastern stone is the obsidian.  Obsidian brings about blunt answers.  It focuses inner vision and stimulates a picture of the required course of action.  It is a stone used in grounding by providing a connection from the base of the spine to the heart of the Earth or Changing Mother, Esonknsendehe.  It is also a stone of protection from emotional and physical harm and from projected negativity. The remaining power objects within the Dzil Kugha are representation of the thirteen chakras that directly correlate with the user’s body and energy field.  In this respect, during diagnosis, the user is able to fine tune the diagnosis and modes of treatment due to the direct connection to the self.  Appendix D and E will demonstrate the chakra or Kyong alignment and common physical ailments that appear during energetic shifts and blockages. The first southern chakra power object is the Tiger’s Eye.  This aligns with the first chakra, Dae Cho.  The Tiger’s Eye represents the ability to inspire action in others.  It represents stability, peacefulness, and aides in the disciplining of sexual and emotional energy.  It promotes optimism and can be used in the treatment of depression.  It is used to clarify conflicts associated with willful pride. Just as before, we move in a clockwise motion.  The second chakra power object lies in the southwest.  The Coral represents balanced male energy.  The Coral in the southwest aligns with the second chakra or, Kopave.  Coral facilitates diplomacy.  It quiets the emotions and brings about a peace within.  It can be used to strengthen the circulatory system and bones. It can also be used in tissue regeneration and to treat disorders of the spinal canal, alimentary canal, and thalamus. In the west and aligning with the third chakra or Bijii, is Bornite.  Bornite represents observation.  It is refreshing and enhances the ability to enjoy happiness in the moment.  It enables one to release that which is no longer useful bringing about self acceptance and a type of rebirthing.  It allows one to recognize the source of negativity enabling one to transform negative energy into pure energy.  Bornite can be used to alleviate imbalances in cellular metabolism, alterations in tissue formation, and general cellular cooperation.  It is used to regulate the flow of adrenaline, potassium intake, and calcium deposits, eliminate fever by smelling, and decrease protein assimilation.  It can also be used to stimulate circulation, retention of sodium, to treat convulsions or spasms and dehydration. The Jasper represents the fourth chakra or Jang Jang in the northwest.  The Jasper represents good family relations.  It is the stone of courage and possesses a grounding energy of the heart.  It facilitates the revitalization of love, relationships, and friendships.  It advances the attributes of harmony, adaptability, and strength. In the north and representing the energy of the fifth chakra or Sin Jung, is the Cerrusite.  This represents the quantum leap, being comfortable in all environments, adaptability.  It aids in the strengthening of wisdom in all areas of relationships.  It is used to initiate diversity and to stimulate and enhance communication skills. In the northeast representing the energy of the sixth chakra or Bibid is a Silver Cross.  In this case the cross has several added meanings to the element of the Silver.  The cross symbolizes the Gaan which were mentioned earlier and figured in Appendix A, and this particular cross contains the ashes of the user’s Paternal Grandmother providing the extra guidance of a close ancestor spirit.  Silver, in this position represents wise counsel.  It brings the advantage throughout life and helps to improve the quality of speech.  It helps to eliminate socially abrasive traits and diminishes the fear of the inability to return from shamanic journeys allowing one to fully participate without resistance.  It can provide a mirror to the soul.  It also has the ability to attract and attain the attributes of other stones and has the ability to energize other stones during the full and new moons.  Silver possesses the ability to cleanse the body via the pores and eliminates toxins.  It can be used in treatments of Hepatitis, to increase the assimilation of vitamins A & E, and in disorders related to unstable vision. In the seventh position or Bibiiye’, from the east is Mica.  Mica is representative of a self-evaluating energy.  It allows us to recognize the flaws in humanity and to love it as it is.  It allows one to focus as needed to look at situations in complete detail.  It brings clarity in visions.  It facilitates self reflection, reduces hunger while fasting, and is used in treatments of insomnia, dehydration, and brings an added sparkle to the eyes and hair. In the southeast and in the eighth position or Poong Boo is the Snowflake Obsidian.  This represents the dreamtime.  It allows us to recognize unnecessary patterns and to treat disorders of the veins and skeletal structure.  It also provides treatments to smooth the skin and clear the eyes. The next tier of power objects continues to represent the chakras and begins in the east in the ninth position or Sin Joo.  Sin Joo is represented by the Coral.  The Coral retains the same traits as described earlier in position two or Kopave. In the tenth position or Myong Moon in the west are two Boji Stones which represent fertility.  They contain the ability to clean, charge, and fill voids in the aura.  They possess the power to release energy blockages and to facilitate the growth of plants. In the eleventh position or Suk Moon in the south is the Bloodstone.  The Bloodstone in this position represents spirit vision and possesses the same properties as the Jasper in position four or Jang Jang. In the twelfth position or Bich’i in the north is the Smoky Quartz representing the trinity within.  It possesses the power to dissolve negative energy and emotional blockages.  It can act as a force field to block out negativity from both inner and outer sources.  It enables one to balance the male and female energies of the self and enhances the attentiveness to the moment.  It is used in to dissipate congestion from physical organs and glands in the solar plexus area and to relieve disorders of the hands and feet. The final chakra in the thirteenth position or Eun Bak lies in the center at the hub of the wheel.  This piece is missing from the photograph in Appendix C but shares space with the snake bundle shown (closed at the hub of the wheel in Appendix C and in its open form in Appendix F).  The Jade represents the awakening.  It is the dream stone, a stone of fidelity in relation to one’s potential and devotion to one’s purpose.  It assists in dream solving and the releasing of suppressed emotions via dreams.  It instills resourcefulness and is used in accessing spirit worlds through the dream space.  It aids one to build dreams in this world: bridging the gap between the various shamanic dimensions.  It inspires wisdom during the assessment of problems and inspires and induces ambition toward the accomplishment of objectives.  It provides confidence to attain self-assuredness, self-reliance, and self-sufficiency.  It is used in the treatment of disorders of the heart, hips, kidneys, and spleen.  As an elixir, it can be used to smooth the skin and stimulate the health of hair.  Also in the hub of the wheel is a snake bundle (Pictured in Appendix F).  This snake possesses the essence of the spirit of Mokesh.  Mokesh was a powerful and insightful Godiyihgo early in our lineage who passed on his wisdom and position to Kokopelli, originally a Toltec and a now popular figure in Native American art, after saving him from the Aztecs.  Mokesh was said to have battled and single handedly defeated the Aztec army that came to the Quero stronghold to collect the runaway Toltec prisoner Kokopelli.  Mokesh, after facing his fear and protecting his people from the invaders was further enlightened and transformed into a rattle snake.  The rattle snake continues to be a primary guardian of the Quero people.  Each Dzil Kugha is inhabited by different snake energy.  Each Godiyihgo combines the self with its essence and uses it as an extension of the self in the various dimensions.  As depicted in many shamanic cultural arts, the shaman melds with its spirit guides to create a very unique sort of mythical abstract union between the human figure and the animal.  To the Godiyihgo this is not an isolated or recurrent event, he/she lives in continuous union until a new essence is needed at which time it is shed and a new essence is acquired.  This may only happen once or twice during the Godiyihgo’s life time.  Its use, as described earlier, lies in the transmutation of negativity.  This power object is used in such respect.  It can be used as a bundle itself, or opened to reveal the long, fat rattle snake within.  Opened it can be wrapped around wounded or blocked areas to relieve and heal the patient as it absorbs and filters out negative energy and instills a positive healing energy. Each power object within the Dzil Kugha has its own healing elements as previously discussed; however, the direction in which they are placed adds an additional healing power.  The directional energies aid the object and user in the healing process as well as in the diagnosis and development of a course of treatment. The directional energies are as follows: South – Emotions, Child energy, trust, intuition Southwest – Vision and nurturing West – Introspection, dreams, and healing Northwest – Inner child and sacred law North – Wisdom, abundance, prayer, and gratitude Northeast – Gentle transformation East – Illumination, clarity, and fire of creativity Southeast – Ancestors (genetic family traits) and leadership When completing a prayer wheel there are four added directions:  Above, Below, Within, and Without.  Above refers to Yusn, the Giver of All Life who represents the male creative energy of the universe in the combination of the Sacred Parents.  Below refers to Esonknsendehe, Changing Mother who represents the feminine creative energy balance of the Sacred Parents.  Within refers to Pinu U, I am I.  Pinu U refers to the self as a creation and reflection of the Sacred Parents containing all of their power and ability as co-creators of the existing universe and the 64 shamanic dimensions that can be accessed by the Godiyihgo through shamanic journey.  Without refers to Bidaa, All That Is.  Bidaa represents the cumulative whole of the universal energies in its current form and all of its potential and parallels. When sitting at the hub of the wheel one can combine the energy felt from the patient, the corresponding chakra power objects, and the directional energies that correspond with it’s placement along with traditional patient dialog and shamanic journeys to derive a very accurate diagnosis and mode of treatment.  At the center of the hub one faces the problem and is aided by the opposite directional energies.  e.g., if a patient’s ailment drew the Godiyihgo to the fifth chakra or Sin Jung which is in the North, the Godiyihgo would call upon the directional energies and guardians of the southern portion of the wheel to assist in the healing of the patient. As stated earlier, the Dzil Kugha is a physical map of the Godiyihgo’s self.  The Godiyihgo uses the Dzil Kugha as a primary power object in daily ritual, healing rites, prayer, meditation, and as a focus during shamanic journeys into cross-dimensional realities whether it be for the benefit of the self or the people.  In reality the Godiyihgo sees no differentiation between the self and the greater good of the people as they are symbiotic.  Without the positive balance between all elements of the universe the self is endangered.  One cannot act in a way to promote the self without promoting the positive balance of the universe and attain the desired outcome.  All efforts to act in a selfish manner ultimately backfire.  The Godiyihgo spends much of his/her time in a trance state and is a tool in the healing of others.  The more the Godiyihgo opens the self to the greater good of all, the more he/she is healed and the greater the conduit potential of raw or pure energy and ability he/she becomes. I have trained after my mother, her father, grandfather, and all the past generations of our family in these healing rites and traditional knowledge.  Everything I have stated here can be researched and cross referenced with other shamanic cultures to find a similar correlation.  I have practiced these methods and followed in the steps of my ancestors since the age of thirteen and can attest to their accuracy and practical use.  These practices will be passed down unto the next generation forever as they have been passed to me.  With each generation, prayer and prophecy become manifested in a widespread physical reality.  For me scientific proof is not needed, for no one can prove to me that it is not real and does not work

Appendix A  Appendix B  Appendix C  Appendix D  Appendix E  Appendix F Works Sited Verbal Interview:  Maria Yraceburu Verbal Interview Lynda Yraceburu Legends and Prophecies of the Quero Apache Tale for Healing and Renewal by Maria Yraceburu Prayers and Meditations of the Quero Apache by Maria Yraceburu; Forward by Alberto Villoldo; Afterward by Brooke Medicine Eagle Myths and Tales of the Chiricahua Apache Indians by Morris Edward Opler Apache Medicine-Men by John G. Bourke The Apache Diaries a Father-Son Journey by Grenville Goodwin & Neil Goodwin Jason Tucker 549670354 Art 4020 Shamanism And Art