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To advance in the goals of the Project Homo Sapiens-Sapiens, these are some of the projects that we are working on.

Since our path did not include developing a business model to accumulate money, we are seeking help from those whose hearts beat for the same causes and dreams as ours to finance these projects; and…no, this is not tax deductible; meaning, this would have to be real help, out of your own pocket.

Take a look at them and consider if you can and would like to help.

(click on the title to go to that project information)

The Fire Trilogy
Sponsored AVP Workshops for Adolescents

Support for Wixarika Ceremonial Center
Support for the Indigenous Group:

“Rescuers of the Wixarika Spiritual Tradition”

The Fire Trilogy


One of the most important tasks in which I am currently engaged is the completion of my upcoming books trilogy about how to build a sensible spiritual paths based on experience and not in faith, which is necessary for the evolution of human kind to a state of civilized coexistence with each other and with nature.

The research field that is at the basis of this project, is related to the spiritual practices of indigenous communities who have been able to keep open the doorway to the basic spiritual experience of achieving heightened awareness through connecting to the sacred Poderios of nature, to re-establish our sense of belonging and being connected to all people and all life around us.

As we know, since the early sixties, the indigenous world and spirituality have exerted a powerful attraction for outsiders looking for a deeper meaning to life. Many books, movies and personal adventures have been born out of that interest but… what is it about the indigenous spirituality that attracts us so much?

I believe behind that attraction lies a genuine need for self realization and something within us intuitively feels that there is some kind of powerful secret hidden among the indigenous people that may help that need; as if they would have a the part of our soul that we lost somewhere…

In the last decades of the twentieth century and the first decades of the twenty-first century, this interest has grown to the point that we are faced with some urgent questions:

  • Can indigenous spirituality provide practical answers or alternatives to some of our deepest needs and problems, both at an individual and a global level?
  • Can we learn from their spiritual ways?
  • Can we practice them…?
  • If yes… how?

Since the mere imitation of indigenous rituals and ceremonies -which are necessarily shaped by their own culture and life style- cannot give us the meaning that we need to make those practices functional for our own life in the cities, some kind of translation or re-construction is required.

However, for that “translation” to be effective, the essence of their practice should be preserved across different cultures and contexts.

I have devoted my entire life to find the answers to those questions and to develop practical ways in which we –the non-indigenous people- can effectively enter the separate reality into the realm of silent knowledge, were we become pure awareness and which is the essence of all real spiritual experiences.

In a way, this work will be the testimony of my entire life´s research and very likely the most important contribution I will ever leave for the current and future generations, and for the evolution of the homo sapiens into a true homo sapiens-sapiens.

The value of this doorway may not be yet understood in its full scope by the majority, but the individuals who at the present have the courage to journey into that unknown region of themselves, will become the forefront of the truly civilized world that the human spirit was born for.

This books trilogy will consist in three volumes:

Volume 1 – The Foundation, will deal with the research and experiences upon which this spiritual pathway for discerning people is built. It will show the spiritual treasures that some indigenous peoples have preserved for humankind, and how did I find it.

Volume 2 – The Practice, will deal with the specific practices required to develop a personal spiritual pathway that will be functional for our own non-indigenous world; a path with heart in accordance with the practitioner´s specific needs, dreams, challenges and circumstances.

Volume 3 – The Lessons, will deal with the most relevant lessons or messages that I was given while building and following this path. They have to do with the most common and important issues of life which are relevant for most people everywhere in the world.

The trilogy´s title will be kept on reserve until publication.

The research for these books is mostly done, but in order to make time required for organizing the research results and the books writing available, financial support is needed.

If you would like to support this project, please send us a letter through the contact form available through the menu on top of this page



abrazo ajusco

This project was born because of the generosity of private donors with good heart who were familiar with Victor Sanchez´ books and workshops. They wanted to contribute to the preservation of the ancient spiritual inheritance of Mexico and felt that helping to make AVP workshops available to young people with little or no money, was a good gesture in that direction.

This project consists in providing scholarships for adolescents from low income families, so that they can participate in AVP workshops.

In its second phase, some of this young participants would be trained to become workshop leaders who may bring the contents of this work into their own communities.

If you would like to support this project, please send us a letter through our contact form available through the menu on top of this page.




This project consists on granting a monthly financial support to some of the elders who -with their knowldedge and advice- lead the Group of Jicareros of the Santa Catarina Cuaxcomatitlán Ceremonial Center (Tuapurie) and are key to the survival of their spiritual heritage.

The financial support would be provided for a full year, with the possibility of renewal.

In the Wixárika community, the continuity of their spiritual traditions is largely ensured, through the involvement of members of the community who are part of a group of “Jicareros”, which should be advised and guided by the most knowledgeable and experienced elders of their community, about the right way to carry out the pilgrimages and ceremonies.

The Kawitero is an old man whose wisdom is to know and share the “story of the world” (cosmogony) with the Jicareros and with their whole community. Traditionally, this is done during pilgrimages and ceremonies. From their cosmogony, arise specific tasks, forms and procedures that the Jicareros should carried out as part of their responsibility.

Behind the project is the idea that if we could provide some monthly financial support to these elders, so that they can regularly attend the ceremonial center to support the young Jicareros, we could contribute in a modest but practical way to preserve a spiritual tradition that is important not only for the Wixárika, but to all mankind.

In its initial stage, the project aims to gather enough funds to provide financial support for at least two elders and one indigenous coordinator and to contribute with the transportation expenses of renting the bus used by the Jicareros of Santa Catarina, in his annual pilgrimage to the sacred territory of Wirikuta.

The deadline to get the funds for this project is January 1st 2015.

If you would like to donate right away, you can:

1. Use our donations button on the right, near the top of this page.
2. Go to a dedicated page on a crowd funding website (, where you can monitor the progress of our financial goal. Is easy to do it and it would take you just a minute to review the information there.





(take a look… it is interesting)




In my conversations with my old wixarika friend Alfredo Gonzalez Ponciano (Tayau), we were considering the changes taking place among the new keepers of the wixarika spiritual tradition (the “jicareros”). We were comparing the experience we shared 20 years ago, he as a real wixarika jicarero and me as a “guest” non-indigenous jicarero.

We were remembering the elders who were leading the pilgrimages that we made together: Luciano, the legendary Kawitero (now deceased) and Toño “Cuchuri” the marakame who is still among us.

– Alfredo, what do you think about the current elders leading the Jicareros? are they similar to Luciano and Toño?

– I think those elders with so much knowledge are mostly gone. Now is more difficult to find Kawiteros that know all that there is to know about our tradition – Alfredo responded.

– Why do you say do? How do you notice that?

– I notice that in the songs of the new younger Marakames, in which some of them are even speaking about calling or texting Grandfather Fire through their cell phones…

– What? Are you kidding me? do they talk about that or they sing about that?

– They would say those things in the songs they are dreaming as they sing in the ceremonies…

– What do you think about that Tayau? – I said, feeling at once dumbfounded and worried.

– I think that the oldest elders did better than we are doing. I guess perhaps those new marakames are not really connected to our deities, but perhaps they are just inventing whatever comes to their mind. If we don´t visit our sacred places and connect with our deities often, we loose our connection and the message is not the same.

I was so surprised to hear that from the voice of an indigenous person whom I know for a fact, has been all his life devoted and even researching about his own spiritual traditions. Then he continued:

– Do your remember Daniel? our friend from Santa Catarina who is such a fine singer and player of the wixarika violin for the pilgrimages and ceremonies?

-Yes I do. He is a friend who I admire so much because of the beauty and the depth of his spiritual singing. He delivers the message of the poderios and the sacred places through his voice and violin.

– Well… even him, who is so dedicated and devoted says that we are not following the tradition in the same way the ancient wixarika were doing… I remember he said so after a meeting with a German friend who shared with us one of the most ancient recordings of the wixarika spiritual singers, from the times when recordings were recently invented. I believe he brougth that recording from a museum in Berlin or something like that. We were curious about how the ceremonial songs were made in the times before we were born… and we were surprised. Daniel said: “…this is different from the way we do it now…”

– Different in which way? For Daniel, which one was better?

– He thought what the same that I thought; that the ancient ways were better because those marakate* were more connected with the poderios. That is why I say that important things are being lost.

– But, if you and other indigenous friends like you, would take the task of looking for the most wisest elders to research the traditional ways that are being lost; register them somehow, in recordings or writings, and later share your findings with the jicareros of the Ceremonial Center, would that help?

– I think it would. We should do that….

From that significant dialogue that I had with Alfredo in the sacred moutain of the Wixarika in Real de Catorce in late July 2014, the project of creating a group of indigenous researchers who would research their own tradition was born.
(By the way, Alfredo is the same man who I mention so often in my book “Toltecs of the New Millenium”.)

The basic idea of this project is to create a group of three of four indigenous “researchers” whom -like Alfredo- are passionate about the practice and preservation of their spiritual tradition. They would collect knowledge and directions from the wisest elders of the Wixarika region, to later be shared at the ceremonial centers of their communities.

Our work as the non-indigenous supporters of the project, would be to provide some advisory and the necessary funds so they can temporarily leave their work cultivating corn to spend time traveling among their communities, investigating and registering their findings (they would have to hire someone to take care of their land while they would be out carrying out their duties as soul researchers of their own traditions).

At the moment of writing this lines, this project is very new and under development. Details would be published here soon, but if you would like to support it, get involved or make donations to fund it, please send us a letter using the contact form available through the menu on top of this page.

*plural of marakame, who is the shaman who sings the voice of the Grandfather Fire.

Note about our projects with Wixarika communities: We understand that the dimension of the problems that the Wixarika communities are facing in the defense of their spiritual and material culture are huge. We are aware of many of the “big problems”, such as the threat of the mining mega-industries that consider the land just as a material resource to make big profits, disregarding the social, cultural and spiritual value of the land in sites such as Wirikuta. We know that spiritual traditions are not statues that could remain fixed across history and that change is also part of their development process. The problems are huge indeed and what we can do with our little projects may seem small. However, through experience we know that little help, when provided timely and in the right place do makes a difference. We respect, salute and support the important organizations and groups that are working to deal with the “big problems” such as getting the UNESCO patrimony of the humankind status for the Wixarika sacred sites or fighting against the greed of the mining companies. That is really important. However, perhaps because of my direct and personal contact with the struggles of the Jicareros within their communities, we are choosing to try to put a little help on those places and situations that often times get lost in the discussion of the big political problems. I have done that for long time and feel happy about difference -weather big or small- that we have been able to make in very specific situations. In doing so, we like that we have been able to remain connected to the real indigenous people in their own world; to see where the project begins, where is the target and what the results are, in relatively short term, without getting lost in bureaucracy, politics or ego fights. From the first day, when I was still an adolescent, my approach was; what can we learn, how can we help. In my dealings with the indigenous communities, I keep operating that way. I would not say this is the best way. It is just the way we like; is just the way we do. VS.