Ask any passer-by on any street to spell it out shamanism and the result will probably be blank stares. Many people are surprised to find out that shamanism isn’t a religion but the oldest spiritual and problem-solving technology in the world. Even more surprising may be the discovery that it’s the precursor to most major world religions, such as Judaeo-Christian and Buddhist traditions, which has been practised on every inhabited continent on the planet for around 40,000 a number of possibly quite definitely longer. Historically, shamanism would be 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 straight from shamanic experience. We will no longer reside in caves or perhaps in tiny communities whose members are common proven to us. Many people live far longer, healthier lives than our ancient ancestors, but the brain, that a part of us effective at fearing the dark and requesting aid from things unseen, hasn’t changed in almost a quarter of a million years. What made the uncertain lives of prehistoric people that much easier works today because, even though the world could have changed, fundamentally we haven’t.
Ask what a shaman is along with the question may evoke several words about Native American ‘medicine men’ or maybe the word ‘witchdoctor’. Actually, exactly what a shaman is and does is actually explained. From the Siberian Tungus language which produced the phrase, ‘shaman’ means ‘the one who sees’ and refers to somebody able to make a ‘journey’ to alternate realities during an altered state of consciousness to get to know and help spirit helpers. Just what the shaman ‘sees’, what she realises, during this connection with meeting spirits is the fact that there isn’t any separation between whatever is: no separation between me writing and you reading these words, from the cat and dog, between life and death, between this apparently material reality and the non-material realities with 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 is a predominantly physical, rather than a spiritual, oneness that such scientists are trying to describe. However, where many people can only consider the understanding of ‘oneness’, shaman’s actually live it with the example of the shamanic ‘journey’ and direct, personal interaction with spirit.
Identified as a ‘breakthrough in plane’, in physiological terms your way begins since the shaman redirects the primary cognitive process from your left cerebral hemisphere in the brain right, through the corpus collosum – that’s, in the structuring, organising hemisphere, towards the visualising, sensing one. Inside the overwhelming majority of traditions worldwide this ‘breakthrough’ will probably be assisted by the use of percussive sound, such as drumming, rattling or clapping. Although hallucinogens, including ayahuasca, are widely advertised under western culture as a means to assist alter consciousness, in reality no more than 10% of traditional shamans use plants this way. Metaphysically, the journey begins in the event the shaman’s consciousness shifts in the present and enters worlds visible simply to her. These worlds, which vary with each and every culture and tradition worldwide, are described as ‘alternate reality’, ‘the whole world 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 a ‘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 simply because this ‘ordinary’ reality. Concurrently they’re qualitative spaces, states for being that reflect and keep the reason for the shaman’s journey – to inquire about help, healing or information through the spirits. Contemporary research within the cognitive sciences implies that a person’s mental faculties are hardwired to determine the ‘unseen’ and the mystical; even the Lower, Middle and Upper Worlds with the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly a natural part of human perception.
Obviously, one of several questions normally asked by students being unveiled in shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided considering spirituality for a lot of generations we lack a specific, objective idea of things such as spirits. These days it’s actually a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; this list is seemingly endless. Personally, I’ve two understandings from the concept of spirit and though both coincide, they may not be the identical nevertheless they work for me. The main Shamanic, or Western, tradition which underpins my own, personal practice and teaching, describes spirits in all that exists. I’m a spirit currently inhabiting a physical body as a way to use a human experience. The spirits I meet in my ‘journeys’ are dis-embodied and so provide an existential overview unavailable to me, but we are basically the same: particles of infinite universal energy, fragments of the Great Spirit. We all originate from this energy, exist there and return to it. It is in reality living this angle that enables a shaman to try out the lack of separation between stuff that ordinary-reality considers very separate indeed, such as life and death or health and disease.
My second knowledge of spirit is a lot more psychological and archetypal and it was plain and simple explained by CG Jung in the autobiography ‘Memories, Dreams, Reflections’. Describing his knowledge of spirit helpers Jung wrote, “Philemon… brought home to me the insight there are things in the psyche that i don’t produce, but which produce themselves and have their own life. Philemon represented a force that was not myself.” This is a beautifully lucid explanation of methods it may feel to have interaction with spirit during a shamanic journey. More prosaically, I describe the process of journeying to my students as having one’s imagination harnessed and directed by something external.
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