Spiritual Archaeology – Hidden Histories – Easter Island


The time to trust ourselves and the information we receive is Now.  It may be a learning experience for some of us to look inward, explore on our own, and trust what we divine. Spiritual Archaeologists use highly tuned sensitivities and rely upon insight and intuition to look into hidden and invisible dimensions of sacred places.  Information gathered can have personal, historical, spiritual or other significance. Traditional, cultural and logical explanations about our past are transcended when we take the time to explore invisible worlds, speak with our ancestors and trust, trust, trust what we receive.


Mining the wealth of our hidden histories, sensing the intentions and uses of sacred places and finding our own unique pieces of a complex human puzzle restore us to multidimensional wholeness.  Our traditional histories tell us we are 5,000 years old, yet evidence–geological, astronomical and archaeological–indicates a much earlier and highly advanced presence. What can we learn and reintegrate from our true history–our hidden history?  Those of us who feel there may be great value in understanding our ancestry and lineage will have fun exploring and finding our unique answers.  Ideas presented here are intended to trigger insight—have you delve into the possibilities—take a look at one site–Easter Island–and let the depth of your knowing come forward.


Easter Island is a place of some 20,000 archaeological features, many caves, thousands of wild horses roaming at will, volcanic craters and about 5,000 inhabitants.  This island in the Pacific is the most isolated human habitation in the world whose nearest neighbor, Pitcairn, is 1,300 miles away.

Easter Island’s area of 64 square miles is the top of an ancient extinct volcano.  In the eastern corner of the wedge-shaped island lies one of the extinct craters of the Easter Island volcano, and down in the crater lies the sculptor’s amazing quarry and workshop exactly as the old artists and architects left it. The largest of these figures from Easter Island was sixty-six feet long and almost completed before the sculptors fled. Finished and set up, the top of the statue would have been the size of an eight floor building.

The areas of Ahu Vinapu, Uru Uranga, Akahanga on Easter Island have the remains of a style of precise stone fitting common among South American cultures like the Inca.   This undeniable similarity in stonework led explorer, Thor Heyerdahl, to suggest South Americans were present on Easter Island and influenced the culture.




Legends of the Aymara people in Peru speak of Viracocha, the famous sun king, also known as Kon-Tiki–the creator of the Incas, Mother Earth, the Sun and all else.  Viracocha emerged from Lake Titicaca in Peru as a light bringer—he is represented as wearing the sun as a crown with thunderbolts in his hands. Displeased by his first creation, he destroyed it with a flood and he shaped clay figures, breathing life into them and instructing them in language, customs, knowledge, arts, mathematics and civilized behavior.  While dates of Viracocha’s existence vary, we know the flood was around 10,000 years ago, since it appears in many creation stories around the world.

Viracocha can be followed in mythology and architecture from Mexico to Central America and into northwestern South America as far as Peru.  Known a Kukulkan by the Maya, Quetzalcoatl to the Aztecs, Gucumate in Central America, Votan at Palenque in Mexico and Zamna in Izamal–Viracocha may have been from an early civilization from across the Atlantic (Atlantis?).

Inca legends tell us that Viracocha and the “white bearded men with long ears” built the enormous ruins at Tiahuanaco in what is now Bolivia and erected the abandoned giant statues in the Andes Mountains.  Tiahuanaco has been dated at 15,000 BCE based on geological evidence that the Altiplano on which it is built rose to its current height between 12,000 and 8,000 BCE and  contained a seaport.  The Kallasasaya, an extensive structure at Tiahuanaco is astronomically aligned to the heavens and is laid out as an observatory around 15,000 BCE.

Viracocha left Peru, legends say, and travelled across the ocean to the west by walking on water—others say he left on a raft of writhing snakes—still others say he made his way on a fantastic ship that sinks in the water and travels under the waves (a submarine).

Europeans first visiting Easter Island reported seeing mysterious “white men” with long flowing beards.  They determined these people to be descendants of the first race on the island.   They were told that the inhabitant’s ancestors came across the sea from the east in large vessels some fifty-seven generations (400-500AD) before.  The race from the East were called “long ears” because they artificially lengthened their ears by hanging weights on the lobes so the ear hung down to the shoulder.


Moai statues, 900 of them, 4-33 feet high, featuring coral eyes with obsidian pupils, some weighing more than 80 tons are ancient inhabitants of Easter Island—waiting to be heard, to have their stories told.  The enormous statues found on Easter Island and in Peru all have long ears. In both places, gigantic blocks weighing many tons were transported long distances over rough ground before being set up on end as enormous human figures, or raised on top of one another to form mysterious terraces or walls.

The statues at Easter Island are decorated with a belt which was always carved round the figure’s stomach.  The legendary emblem of the sun-god Viracocha, the rainbow belt, is found on every statue in Peru and Easter Island.   A myth tells us that the sun-god had taken off the rainbow (his magic belt) and used it to climb down from the sky to Mangareva.  There, he peopled the island with his white skinned children.  The sun was once regarded as the oldest original ancestor in all the islands as well as in Peru.

Red headdresses for high ranking and important individuals were worn in both Polynesia and Peru. The colossal statues left in the Andes Mountain of Peru were decorated with red tufts of stone placed, or balanced, on the head of the figure.  To acquire this red stone, it was necessary to travel long distances.  The sculptors succeeded in balancing an extra giant block of red stone like a colossal wig on the top of several of the heads at Easter Island, some thirty-six feet above the ground.


In 1947, Thor Heyerdahl, author of Kon-Tiki, adventurerand explorer, and a group of fellow explorers set out from Peru in a balsa wood raft, sailing westward into the setting sun toward Easter Island and other islands in the South Seas.  Heyerdahl believed the islands were settled by the legendary being, Viracocha, also called Kon-Tiki.  He named his raft Kon-Tiki and set out across the Pacific, just as he believed Kon-Tiki did in the distant past.

Heyerdahl’s journey is a great story.  Along the way, he reports meeting Tei Tetua, the sole survivor of all the extinct tribes on the east coast of Fatu Hiva.  Tei Tetua remembered and believed in his father’s and grandfather’s legendary stories of the great Polynesian chief-god Tiki, son of the sun.  Tei Tetua honored and worshiped his ancestors and their deeds.  He could name them in an unbroken line back to the time of the gods and looked toward the day when he would be reunited with them.  He believed it was Tiki who brought his ancestors to the islands where they live now.

Heyerdahl states that on almost every island in the South Pacific, men of learning could enumerate the names of all the islands chiefs back to the time when it was first peopled. They often used a complicated system of knots on twisted strings as the Inca Indians did in Peru.

Where did the Polynesians obtain their vast astronomical knowledge and their calendar, a thoroughly well calculated calendar?  Heyeradahl states:

Certainly not from the Melanesian or Malayan peoples to the westward.  But the same old vanished civilized race, the “white and bearded men,” who taught the Aztecs, Mayas, and Incas their amazing culture in America, had evolved a curiously similar calendar and a similar astronomical knowledge which Europe in those times could not match.  In Polynesia, as in Peru, the calendar year had been so arranged as to begin on the particular day of the year when the constellation of the Pleiades first appeared above the horizon, and in both areas this constellation was considered the patron of agriculture.

Heyerdahl’s conclusion is that Kon-Tiki’s white bearded men with big ears did, indeed, sail across the Pacific Ocean and brought with them to Easter Island, their sculpting skills.  They were the creators of the large statues we find there today. There is no trace of development on Easter Island that would have given the inhabitants the skill to erect these large masterpieces on the island, although they probably learned from and assisted the master sculptors.


The foregoing information is part of the author’s research on Easter Island.  As Spiritual Archaeologists we ask ourselves what might have happened that is not present in the material we are able to find.  Traditional data on Easter Island suggests the inhabitants themselves were the sculptors some five hundred years ago and they moved these colossal statues into place by the use of ropes and rolling logs.  There are many theories—what is yours?

There are no “right” answers—so you cannot make a mistake. Your perspective has great value to everyone. What do you sense and feel about Easter Island?  Is there a connection to Tiahaunaco in Bolivia?  Was Viracocha a real person?  What elements of this account ring true?  Who carved these statues and what tools did they use? What else can you divine about the amazing figures on Easter Island?  How were the colossal statues moved and placed around the island? For what purpose were they made?  Did they have religious, spiritual or ceremonial significance?  What stories do they have to tell?

The task of gathering information about our hidden histories is one in which we can all participate. While there are many fine researchers in the public eye, the Spiritual Archaeology Society believes it will take the collective effort of all of us, as we trigger each other’s memory and knowing, to bring the full picture into focus.   If you feel inspired, send your insights about Easter Island or any other sacred place to for inclusion on the upcoming website: in the hidden histories section.

Luminous is the Founder/Director of the Spiritual Archaeology Society whose mission is to advance the practice of Spiritual Archaeology, research and discover hidden histories and support and preserve ancient wisdom and traditions.  She is the author of Spiritual Archaeology: Practical Shamanism at Sacred Places.

She is a world-renowned researcher of sacred places and hidden histories.  Luminous conducts Spiritual Archaeology Journeys and Trainings in Sedona and at other sacred places worldwide.  Spiritual Archaeology Journeys for 2013 Include:

Sedona Arizona – February 18, 2013

Hot Springs & Sacred Places Southwest – Spring 2013

Easter Island and Peru – August 2013

She can be reached at 928-274-2265 or or websites:



December 12,2012

Sacred Places and Practical Shamanism

BY Luminous

Shamanism is the integration of the physical and spiritual realms of existence and is based on the knowledge that all life is interconnected.

My name is Luminous and I have spent my life working to define my experience and learn languages to express the world I see and live in.  Painting, performing, poetry and writing are among the ways I attempt to speak of the unspeakable, define the invisible, and illustrate what is possible. Although not a follower of teachers or teachings, others have appeared to let me know that they have walked a difficult path—one of being in the world and not of it.  Those born to walk between the worlds have a big learning curve that spirals far beyond the idea of fitting in.

The shaman is a human bridge between the unseen realms of guiding spirits and this world; present time—Now.  Shamanic practice requires full presence in the Now, as you cannot be a bridge to a place you are not present in.

Shamanism – painting by Luminous

The terms shaman and shamanism are overused and improperly allocated to medicine people and other practitioners.  Specific shamanic practices are endlessly varied—originating from diverse cultures and belief systems.  Dressed in a variety of outfits, shamans are plentiful and questionable.  While one can study the practices of shamanism and evolve their sensitivity, there are other initiations that must occur and these cannot happen in a classroom or online.  If you choose to work with a shaman, ask about their background, lineage, training and experience.  Use your intuitive abilities and inner knowing to tune into the person and their depth of experience and value to you.  Do not become star struck—take the time to divine who you are dealing with and whether they have something to offer you.

The word Shaman originated among the Siberian Tungus (Evenks) and literally means:  s/he who knows.

Shamanism was practiced long before organized religion came into being.  As an earth based spiritual practice, shamanism cuts across all faiths and creeds and reaches into the depths of ancestral memory.  Some societies believe shamanic abilities are inherited and can only be passed from generation to generation.  Others believe shamans must be “called” to serve—apprenticing themselves to accomplished shamans.

According to some, the shaman is naturally initiated. Being struck by lightning, a personal psychological crisis, a near death experience or a serious illness can initiate the shaman.  Almost certainly, there is a trauma involved.  This trauma shifts the consciousness—often requiring the shaman to leave the body, at least temporarily, in order to survive.  Once out of the body, the shaman begins to explore the invisible realms of existence.  Relationships may be formed, revelatory visions may occur—particularly visions defining the specific powers a person may have. Once the ability to leave the body and travel to other dimensions and speak with the spirit world is established, the shaman will be lead to each next step.  The teachings and skills come directly from the spirit world.

Practical shamanism is the natural expression of your true self—your ancient heritage expressing in your now and future selves.  You have been conditioned to desensitize and disconnect in order to live in the world.  Freeing yourself from outside influences and the steady stream of incoming information—often fear based–is the first step in reclaiming your deep sensitivity and experiencing heightened states of awareness and connection to all life.  Connecting with the earth, will teach you how to consciously understand and use the energy of the cosmos.


Face in the rocks, Sedona Arizona 2012

What kinds of things can a shaman do?  Some of the defining skills of the shaman include:

. divination

. the interpretation of dreams and visions

.  healing

. astral projection

.  enlightenment

.  the ability to contact the spirit world while in an altered state of consciousness

.  acting as an intermediary or messenger between the human world and the spirit worlds

.  knowing the entire universe to be alive and interconnected

.  mending of the soul to restore the physical body

.  acquiring solutions to bring positive affects to their community

.  bringing guidance for others

.  restoring balance to people and environments

.  birthing transcendent energies

As you read this list, you may realize you have some or several of these abilities in place.  As you deepen your practice, more will be added.  In asking yourself if Shamanism is a path for you–understand you are already on that path, and are living in a time where you are destined to expand your shamanic gifts and abilities.

Simply living life from your truth is a powerful enough expression to inform, enlighten and heal others around you.


Temple of the Condor, Machu Picchu, Peru 2012

My lifelong attraction to sacred places has caused me to paint, write and perform about them.  One can only feel gratitude for such an inspiration.

Sacred places are known to open and expand our intuitive abilities–we see visions, meet ancestors, guardians and guides, communicate with the spirit worlds.  For example, we may find an ancestor that comes to us through an olfactory experience—we smell their cigar or favorite candy and know it is them.  We may discover we have just walked through a portal or doorway and feel we are on the other side of something.  Sacred places were seeded long ago and the veils between the worlds are thin or lifted—suddenly we can see clearly.

Practical Shamanism is at the core of learning how to connect with sacred places–to enter the unseen realms, discover hidden histories and our particular relationship to them.  Silence and sensitivity, meditation, lying on the earth and breathing with her are but a few of the ways to connect.

Walk softly upon the earth—let each footstep be a prayer.

During these times of newness and re-creation, our willingness to discover the multidimensional aspects of self and life are most important.  We are rapidly becoming a different species—one who is aware of and embraces the multidimensional self and operates from the Eternal Divine Self.  Sacred places support us to bring in the full essence of our being, and to bring it all into present time.


Qero’s Paq’o Preparing Initiation Ceremony, Chincero, Peru 2012

Many indigenous people worldwide are living an earth based existence, unconcerned with technology and the many distractions we have created in the Western world.   When I take groups on spiritual journeys, we are accompanied by an indigenous Curanderos, Paq’os or Shamans who are the natural stewards of sacred places in their area.  They will conduct earth based ceremonies allowing us to connect with the land and energies of a site through their beliefs and traditions.  Overlaying our ceremonies on sacred lands is often not welcomed or appreciated.  Including indigenous people in our visits to sacred places is highly recommended.

Practical shamanism is the very core and nature of your being.  It is not outside the self, but within.  Your first step in tapping into this aspect of self may be contained in two words:  Silent, Listen.  Interesting, those two words contain the same letters in a different configuration.



Luminous is the founder/director of the Spiritual Archaeology Society a nonprofit (501 C 3 Pending) to support and preserve ancient wisdom and traditions, discover our hidden histories, and expand Spiritual Archaeology Education.  In 1985 she founded the Temple of X-Static Sound to research and further awareness of the uses of vibrational frequency (Tibetan bowls, bells, crystal bowls and voice harmonics). Luminous attended the New School for Social Research and Pratt in New York studying psychology, philosophy, comparative religions and art and graduated from the San Francisco Art Institute with degrees in Painting and Performance/Video.  She worked with Multidimensional Research and Expansion for three years and later initiated a two year study on past life regression.  Her visual and multi-media art speaks of sacred places and the inner worlds and unseen dimensions of reality.

A Spiritual Archaeology Tour is scheduled in Sedona on February 18th following the Gift in Shift Conference at which she is a speaker.  A journey to Peru is scheduled for August 2013.  Visit her websites for current information on tours, consultations, mentoring and Spiritual Archaeology events: and

Machu Picchu

Posted by on Feb 19th, 2012 in Blog | 0 comments


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Posted by on Feb 19th, 2012 in Blog | 0 comments

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Machu picchu

Posted by on Nov 23rd, 2011 in Blog, Featured | 0 comments

Machu Picchu is exuding transformative energy and healing. Breathing with the earth here is lifechanging. August and November 2012 journeys are planned to the crystal city of Machu Picchu, the Sacred Valley of the Incas, altars and ceremonial sites in and around Cuzco. Limited to 10 people….maximum...

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Posted by on Nov 6th, 2011 in Blog | 0 comments

Photo from a trek in inca village and homes at Ollantaytambo on Peru. Way of life continues.

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Machu Picchu

Posted by on Nov 6th, 2011 in Blog | 0 comments

Weather was perfect at Machu Picchu and the late afternoon allowed for non-peopled photos. Here is the main entrance to the crystal city.

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Urubamba, peru

Posted by on Oct 31st, 2011 in Blog | 0 comments

Traveled to an old Spanish colonial village above Urubamba in Peru to locate an elder/medicine person to work with our group arriving tomorrow. The journey was an experience. The village felt deserted. Old adobe walls crumbling, dirt streets, mountaintop.

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Cuzco October 2011

Posted by on Oct 30th, 2011 in Peru | 0 comments

Preparing for group arrival for our 15 day journey through Peru. 11:11:11 will be celebrated ceremonially at Raqchi, crown chakra site.

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Chincero Market, Chincero, Peru

Posted by on Aug 22nd, 2011 in Blog | 0 comments

We begin our journeys, whenever possible, at Chincero with it’s colorful Chincero Market.  We visit the ruins at Chincero and the church.  Very relaxing and wonderful way to beging our time together.

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Posted by on Mar 19th, 2011 in Blog | 0 comments

wayseer – take a look …great video

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Artifacts returned to Peru

Posted by on Mar 9th, 2011 in Blog | 0 comments

Yale to return all Machu Picchu pieces, says Foreign Affairs minister March 9, 2011 by Andean Air Mail & PERUVIAN TIMES · Leave a Comment Foreign Affairs minister Jose Antonio Garcia Belaunde rejected claims by Congressman Yonhy Lescano that Peru will receive from Yale University only 20 percent of the thousands of archaeological pieces removed from Machu Picchu between 1912-16. Lescano has said he came across documents from the National Institute of Culture (INC) and a foreign affairs ministry commission showing that only a portion of the artifacts will be returned. Garcia Belaunde denied the charge and said he was unaware of any other documents, besides the November 2010 agreement between Yale and Peru to return all artifacts. Peru expects to receive some 300 museum-quality artifacts by the end of this month. In total, there are 46,632 fragments and artifacts that Hiram Bingham, an American historian sponsored by Yale and the National Geographic Society, removed from Machu Picchu almost a century ago. Culture minister Juan Ossio also said he was unaware of the documents cited by Lescano and called on the lawmaker to provide the files in order to verify his charges. “If there is some other documentation where it could be argued that all the pieces won’t arrive, then I think that Congressman Lescano should provide the documentation,” Ossio said. “I would be the first to be interested in seeing it.” The artifacts are to be housed at the Inca palace of Casa Concha, owned by San Antonio Abad del Cuzco National University (UNSAAC), where Yale University will also collaborate to make the International Center for Machu Picchu, which will include a museum and research facilities. However, among the thousands of pieces in the collection, only between 329 and 363 of the ceramic, stone and metal artifacts are considered to be of museum quality, while the remainder is made up to a great extent by bone fragments and potsherds. Filed under Archaeology, Politics · Tagged with Machu Picchu, Peabody Museum,...

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