Author: Brandy Vigil

Ask any passer-by on any street to spell it out shamanism along with the result is going to be blank stares. Many people are surprised to learn that shamanism is very little religion however the oldest spiritual and problem-solving technology on this planet. Much more surprising will be the discovery that it is the precursor to many major world religions, including the Judaeo-Christian and Buddhist traditions, which may be practised on every inhabited continent on this planet for at least 40,000 years and possibly greatly longer. Historically, shamanism would have been a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the globe with carved and painted images drawn directly from shamanic experience. We not are in caves or even in really small communities whose members are all proven to us. Many of us live far longer, healthier lives than our ancient ancestors, but our mind, that a part of us capable of fearing the dark and asking for the aid of things unseen, hasn’t changed in almost a quarter of your million years. What made the uncertain lives of prehistoric people easier still works today because, although world might have changed, fundamentally we haven’t.

Ask what a shaman is and the question may evoke a few words about Native American ‘medicine men’ or word ‘witchdoctor’. The truth is, what a shaman is and does is just explained. From the Siberian Tungus language which produced the word, ‘shaman’ means ‘the one who sees’ and identifies someone creating a ‘journey’ to alternate realities while in an altered state of consciousness in order to meet and work with spirit helpers. Just what the shaman ‘sees’, what she realises, with this connection with meeting spirits is always that there is no separation between whatever is: no separation between me writing and also you reading these words, from the dog and cat, between life and death, between this apparently material reality along with the non-material realities with the spirit worlds. This idea of ‘oneness’ is normal currency in contemporary culture and increasingly given credence by certain quantum physicists dealing with sub atomic theory, regarded course this is a predominantly physical, rather than a spiritual, oneness that such scientists are trying to describe. However, where most of us is only able to consider the thought of ‘oneness’, shaman’s actually live it through the connection with the shamanic ‘journey’ and direct, personal interaction with spirit.

Identified as a ‘breakthrough in plane’, in physiological terms your journey begins since the shaman redirects the key cognitive process in the left cerebral hemisphere from the brain right, from the corpus collosum – which is, from the structuring, organising hemisphere, on the visualising, sensing one. From the overwhelming majority of traditions around the world this ‘breakthrough’ will be assisted through percussive sound, including drumming, rattling or clapping. Although hallucinogens, such as ayahuasca, are widely advertised under western culture as a way to aid alter consciousness, the truth is just about 10% of traditional shamans use plants this way. Metaphysically, right onto your pathway begins when the shaman’s consciousness shifts from your present and enters worlds visible simply to her. These worlds, which vary with every culture and tradition around the world, are referred to as ‘alternate reality’, ‘the arena of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker between the worlds’ as they are the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as an ‘religion’ of less developed peoples and cultures, Psychedelics is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and can be felt, smelt and experienced as clearly since this ‘ordinary’ reality. Concurrently they are qualitative spaces, states for being that reflect and offer the basis for the shaman’s journey – to ask about for help, healing or information in the spirits. Contemporary research from the cognitive sciences shows that a person’s brain is hardwired to view the ‘unseen’ along with the mystical; even Lower, Middle and Upper Worlds in the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly a natural part of human perception.

Not surprisingly, one of several questions normally asked by students being introduced to shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided contemplating spirituality for most generations we lack a clear, objective understanding of such things as spirits. Nowadays it is a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; the list is seemingly endless. Personally, I’ve two understandings with the notion of spirit reality both the coincide, they are not the identical yet they work for me. The Core Shamanic, or Western, tradition which underpins my own practice and teaching, describes spirits in all of that exists. I’m a spirit currently inhabiting an actual body as a way to have a human experience. The spirits I meet on my ‘journeys’ are dis-embodied and thus come with an existential overview unavailable to me, but were basically the same: particles of infinite universal energy, fragments in the Great Spirit. Many of us come from this energy, exist inside it and return to it. It is really living this angle that allows a shaman to experience the possible lack of separation between stuff that ordinary-reality considers very separate indeed, including life and death or health insurance disease.

My second idea of spirit is more psychological and archetypal and was plain and simply explained by CG Jung in the autobiography ‘Memories, Dreams, Reflections’. Describing his personal expertise of spirit helpers Jung wrote, “Philemon… brought you will find me the insight that you have things from the psyche which I tend not to produce, but which produce themselves and have their very own life. Philemon represented a force which was not myself.” This is the beautifully lucid explanation of precisely how it might feel to get with spirit within a shamanic journey. More prosaically, I describe the entire process of journeying to my students as having one’s imagination harnessed and directed by something external.
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Ask any passer-by on any street to describe shamanism and the result is going to be blank stares. So many people are surprised to master that shamanism isn’t a religion but the oldest spiritual and problem-solving technology on the planet. A lot more surprising will be the discovery that it is the precursor to most major world religions, such as Judaeo-Christian and Buddhist traditions, and that it continues to be practised on every inhabited continent in the world for around 40,000 a number of possibly greatly longer. Historically, shamanism would have been a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the world with carved and painted images drawn straight from shamanic experience. We will no longer are in caves or even in tiny communities whose members are all seen to us. Many of us live far longer, healthier lives than our ancient ancestors, but our mind, that section of us effective at fearing the dark and seeking the aid of things unseen, hasn’t changed in almost one fourth of the million years. What made the uncertain lives of prehistoric people that much easier works today because, although the world might have changed, fundamentally we have not.

Ask that of a shaman is and the question may evoke several words about Native American ‘medicine men’ or maybe the word ‘witchdoctor’. In reality, such a shaman is and does is just explained. From the Siberian Tungus language which produced the phrase, ‘shaman’ means ‘the individual who sees’ and identifies somebody able to make a ‘journey’ to alternate realities while in an altered condition of consciousness to get to know and work with spirit helpers. Just what the shaman ‘sees’, what she realises, in this experience with meeting spirits is that there’s no separation between any situation that is: no separation between me writing and you reading these words, from your cat and dog, between life and death, between this apparently material reality and also the non-material realities of the spirit worlds. This idea of ‘oneness’ is common currency in contemporary culture and increasingly given credence by certain quantum physicists dealing with sub atomic theory, though of course it’s a predominantly physical, rather than a spiritual, oneness that such scientists are trying to describe. However, where many of us can only think about the notion of ‘oneness’, shaman’s actually live it over the example of the shamanic ‘journey’ and direct, personal interaction with spirit.

Identified as a ‘breakthrough in plane’, in physiological terms right onto your pathway begins as the shaman redirects the principal cognitive process through the left cerebral hemisphere of the brain to the right, over the corpus collosum – that is certainly, in the structuring, organising hemisphere, to the visualising, sensing one. In the overwhelming tastes traditions around the globe this ‘breakthrough’ will be assisted through percussive sound, for example drumming, rattling or clapping. Although hallucinogens, including ayahuasca, are widely advertised in the West as a way to help alter consciousness, the truth is no more than 10% of traditional shamans use plants in this manner. Metaphysically, your way begins if the shaman’s consciousness shifts in the present and enters worlds visible just to her. These worlds, which vary with every culture and tradition around the world, are identified as ‘alternate reality’, ‘the arena of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker involving the worlds’ since they’re the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as ‘religion’ of less developed peoples and cultures, San Pedro cactus is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and can be felt, smelt and experienced as clearly since this ‘ordinary’ reality. Simultaneously they’re qualitative spaces, states of being that reflect and secure the reason behind the shaman’s journey – to inquire about help, healing or information from your spirits. Contemporary research inside the cognitive sciences suggests that the human mental faculties are hardwired to find out the ‘unseen’ and the mystical; perhaps the Lower, Middle and Upper Worlds with the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly an important part of human perception.

And in addition, one of many questions most regularly asked by students being brought to shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided contemplating spirituality for many generations we lack a specific, objective comprehension of things like spirits. Nowadays it’s really a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; the list is seemingly endless. Personally, I’ve two understandings with the notion of spirit and though both coincide, they’re not precisely the same yet they help me. The main Shamanic, or Western, tradition which underpins my own practice and teaching, describes spirits in all of that exists. I’m a spirit currently inhabiting an actual physical body as a way to possess a human experience. The spirits I meet on my small ‘journeys’ are dis-embodied and thus provide an existential overview unavailable in my opinion, but we’re essentially the same: particles of infinite universal energy, fragments of the Great Spirit. All of us result from this energy, exist inside it and go back to it. It is in reality living this attitude that allows a shaman to experience the possible lack of separation between stuff that ordinary-reality considers very separate indeed, for example life and death or health insurance and disease.

My second comprehension of spirit is a lot more psychological and archetypal and was plain and simple explained by CG Jung in their autobiography ‘Memories, Dreams, Reflections’. Describing his personal experience of spirit helpers Jung wrote, “Philemon… brought home to me the insight that we now have things inside the psyche that we tend not to produce, but which produce themselves and have their unique life. Philemon represented a force which was not myself.” This is the beautifully lucid explanation of the way it might feel to have interaction with spirit after a shamanic journey. More prosaically, I describe the entire process of journeying to my students as having one’s imagination harnessed and directed by something external.
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Ask any passer-by on any street to explain shamanism along with the result might be blank stares. Most people are surprised to learn that shamanism is not a religion though the oldest spiritual and problem-solving technology in the world. A lot more surprising may be the discovery that it is the precursor to the majority of major world religions, such as Judaeo-Christian and Buddhist traditions, and that it has been practised on every inhabited continent on earth for around 40,000 a few years possibly greatly longer. Historically, shamanism was obviously a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the globe with carved and painted images drawn directly from shamanic experience. We will no longer live in caves or perhaps in small communities whose members are common seen to us. Many of us live far longer, healthier lives than our ancient ancestors, but our mind, that section of us competent at fearing the dark and requesting help from things unseen, hasn’t changed in almost one fourth of a million years. What made the uncertain lives of prehistoric people less difficult works today because, although world could possibly have changed, fundamentally we haven’t.

Ask that of a shaman is and also the question may evoke several words about Native American ‘medicine men’ or word ‘witchdoctor’. In reality, exactly what a shaman is and does is merely explained. In the Siberian Tungus language which produced the term, ‘shaman’ means ‘the person who sees’ and describes somebody capable of making a ‘journey’ to alternate realities when it’s in an altered state of consciousness to meet up with and help spirit helpers. Just what the shaman ‘sees’, what she realises, in this experience with meeting spirits is that there’s no separation between whatever is: no separation between me writing and you also reading these words, from your dog and cat, between life and death, between this apparently material reality along with the non-material realities of the spirit worlds. This idea of ‘oneness’ is common currency in contemporary culture and increasingly given credence by certain quantum physicists utilizing sub atomic theory, though of course this is a predominantly physical, rather than spiritual, oneness that such scientists want to describe. However, where many of us can only take into account the thought of ‘oneness’, shaman’s actually live it from the experience of the shamanic ‘journey’ and direct, personal interaction with spirit.

Called a ‘breakthrough in plane’, in physiological terms your way begins because the shaman redirects the main cognitive process through the left cerebral hemisphere of the brain to the right, over the corpus collosum – that is certainly, from the structuring, organising hemisphere, to the visualising, sensing one. Within the overwhelming most of traditions around the globe this ‘breakthrough’ is going to be assisted by way of percussive sound, like drumming, rattling or clapping. Although hallucinogens, like ayahuasca, are widely advertised in the western world as a way to aid alter consciousness, the truth is only about 10% of traditional shamans use plants like this. Metaphysically, the journey begins once the shaman’s consciousness shifts from the here and now and enters worlds visible just to her. These worlds, which vary with each culture and tradition all over the world, are described as ‘alternate reality’, ‘the an entire world of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker between the worlds’ since they’re the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as an ‘religion’ of less developed peoples and cultures, San Pedro cactus is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and is felt, smelt and experienced as clearly as this ‘ordinary’ reality. As well they are qualitative spaces, states to be that reflect and secure the cause of the shaman’s journey – to request help, healing or information from the spirits. Contemporary research in the cognitive sciences implies that the human being brain is hardwired to determine the ‘unseen’ and also the mystical; even the Lower, Middle and Upper Worlds with the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly an important part of human perception.

Not surprisingly, one of many questions most often asked by students being brought to shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided thinking of spirituality for many generations we lack a clear, objective comprehension of things such as spirits. These days it’s really a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; their email list is seemingly endless. Personally, I’ve two understandings in the idea of spirit even though both the coincide, they aren’t the identical but they benefit me. The Core Shamanic, or Western, tradition which underpins my personal practice and teaching, describes spirits within everything exists. I’m a spirit currently inhabiting an actual body as a way to have a very human experience. The spirits I meet on my ‘journeys’ are dis-embodied and thus provide an existential overview unavailable if you ask me, but we’re essentially the same: particles of infinite universal energy, fragments in the Great Spirit. Many of us originate from this energy, exist within it and come back to it. It is really living this angle which allows a shaman to have the absence of separation between issues that ordinary-reality considers very separate indeed, like life and death or health insurance disease.

My second knowledge of spirit is a lot more psychological and archetypal and was plain and simply explained by CG Jung as part of his autobiography ‘Memories, Dreams, Reflections’. Describing his personal experience of spirit helpers Jung wrote, “Philemon… brought home to me the insight that we now have things from the psyche which I tend not to produce, but which produce themselves and possess their own life. Philemon represented a force that has been not myself.” It is a beautifully lucid explanation of methods it might feel to get with spirit after a shamanic journey. More prosaically, I describe the operation of journeying to my students as having one’s imagination harnessed and directed by something external.
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