If so many features are shared across huge cultural and geographical divides it is natural to ask whether there exists a ‘pure’ shamanism, one that can be practised without the need to adopt alien customs or to move physically to particular countries or environments.

The answer, according to modern shamanic authorities in the ‘west’, is a clear yes. This third and final part of my series focuses on what is commonly known as ‘core shamanism’.

Harner and the development of core shamanism

The Ecuadorian Andes (artists impression)

The upland rainforest of the Peruvian Amazon

Prior to the 1970s, shamanic knowledge was entrenched in the traditions which still practised it, those which had been isolated from or survived the various political and religious movements that had acted to suppress them. Therefore, it was only by studying surviving shamanic cultures that an interested outsider could hope to gain enough knowledge to adapt shamanism to their own lives. Since so much of shamanic knowledge requires the kind of understanding only brought about through experience, and since initiation into such experiences was often controlled by culturally and geographically remote individuals (the expert shaman) it would require a particular type of person to liberate that knowledge. This person would not only need to immerse themselves in shamanic cultures, they would then need to find a way of communicating their newfound wisdom and experience in a way that would make it accessible to their own native culture. That person turned out to be anthropologist Michael Harner.

As detailed in his classic book, The way of the shaman (Harner, 1990), Harner’s first long-term anthropological fieldwork was with the Jivaro people of the Ecuadorian Andes but it was in the early 1960s, whilst staying with the Conibo people of the Peruvian Amazon, that Harner had his first shamanic experience, assisted by the ingestion of a drink prepared with the hallucinogenic ayahuasca vine. He then went on to study again with the Jivaro and shaman from North American tribes, supplementing and comparing his knowledge with the literature from other shamanic cultures all over the world.

Harner began to distill the essence of shamanism, sharing his techniques with his friends and students. The adaptation was so successful that he went on to form the Center for Shamanic Studies (now the Foundation for Shamanic Studies). Harner’s basic principles of shamanism were termed ‘core shamanism’. But what are those principles?

Three principles of core shamanism

Author and member of the Foundation, Tom Cowan (Cowan, 1996), listed three principles which form the basis of core shamanism. I have summarised these below:

1. Shamanic Perception
Shaman perceive reality in a way which contrasts remarkably with how many of us in the ‘modern world’ are brought up to perceive it. Rather than having one objective reality which stands above other subjective and illusory states of perception (e.g. dreaming, hallucinating, etc.) the shaman accepts and experiences different types of reality. For example, Harner spoke of the OSC (ordinary state of consciousness) and SSC (shamanic state of consciousness) while Castaneda contrasted ordinary and non-ordinary reality.

In the SSC or non-ordinary reality, shaman perceive and interact with plant and animal spirits, deceased ancestors and mythological figures, experiences which would probably be seen as bizarre and meaningless or purely symbolic by non-shamanic cultures.

2. Shamanic Journeying
Shamans not only perceive non-ordinary reality, they actively send their souls (or spirits) out into this realm (the ‘shamanic journey’). There are various methods used to achieve this, including the ingestion of hallucinogenic substances, whirling and fasting. One of the most widespread techniques is the use of repetitive percussion, often a drum.

3. Shamanic Purpose
It is a fact inherent in many shamanic cultures that some practitioners use their skills to harm others. Core shamanism focuses on the benevolent use of shamanic techniques to access healing and information for oneself or others.

Final thoughts

In my article ‘Stepping between the worlds’, I gave four different methods for taking your first journey. I also advised that those interested in performing a shamanic journey should be prepared both academically and energetically.

If this is you, then hopefully this mini-series has assisted in the academic preparation. To be energetically prepared I strongly believe you need to be physically and psychologically ready. The early oceanic explorers would have been foolish to leave shore without a seaworthy boat and a trusty crew and we need to be equally sensible when exploring our inner landscapes. This is not to say that you need to be an athlete or that you need to be free of all psychological distress (after all, self-healing is a big part of shamanic work) but it would be unwise to journey if you are suffering from acute psychotic episodes or have concerns about the condition of your heart,for instance. You should consult your doctor if you have any doubts.

You should also give the concept of spiritual protection your full consideration. Shamanic traditions often incorporate ritual methods of protection (e.g. invocations, smudging with sage, etc.) and you may wish to incorporate these or use a ritual of your own (prayer, protective talismans, etc.). Whatever your preparation, experience has taught me to treat encounters in non-ordinary reality with the same common sense as you would when meeting people in ordinary reality.

I very strongly suggest you do not attempt any advanced shamanic work without building a strong relationship with your inner guides and power animals. Join an established shamanic group if you need support with this.

Do you have any personal experiences with or opinions on Shamanism that you would like to share? If so, please leave a comment below.

References (please use my bookstore if you want to order the books):
Cowan, T. (1996) ‘Shamanism as a spiritual practice for daily life’, Crossing Press, Toronto
Harner, M. (1990) ‘The way of the shaman’, Harper & Row, San Francisco

The voodoo doll - reality or myth?
(Image provided under Creative Commons Attribution 2.0 licence by Chabacano. Url = http://flickr.com/photos/35541100@N00/2486381001)

Tradition 1:Vodou (Haiti)

The first tradition is strictly a monotheist religion, but one which has strong shamanic roots. It is a Haitian tradition where superstition, ethnocentrism and sheer misunderstanding (not to mention media spin) has transformed it into something of a taboo. The African word vodou means ‘deep mystery’, ‘invisible force’ or ‘spirit’ and the religion is a merging of west African folk traditions which emerged in Haiti, following the movement of slaves to the Caribbean.

Although Vodou has a number of different spellings, ‘voodoo’ is not one of them. This is a more recent tradition specifically practised in New Orleans.

With origins in shamanism, Vodou clearly involves connection with spiritual forces and these are understood as being of three primary types; the loa, the most powerful of the spirits, gede, spirits of the ancestors and djabs, nature spirits. Connection is made with these spirits, sometimes involving complete possession, and the shaman can receive power (known as ashe) from the djabs and spiritual gifts from the loa. During healing, a shamanic ‘priest’ performs operations such as removing spiritual intrusions, restoring ashe or journeying to retrieve lost soul parts. Practitioners of modern forms of shamanism should recognise the themes here.

As well as Vodou priests, there are also practitioners, known as ‘bokors’, who sell their services for beneficent or destructive purposes.

Further correspondences between Vodou and other forms of shamanism can be seen in the division of reality into upper, middle and lower worlds. Gine is the realm of the loa (who are sometimes described as aspects of ‘Bondye’ (God) and sometimes distinct, depending on the source). The lower world is called the ‘abysmal waters’ and is the temporary home of departed souls and the middle world is aptly termed the ‘marketplace’ due to the competitive nature of life both in the ‘ordinary’ and ‘non-ordinary’ divisions of this realm.

There is clearly far more to be said on Vodou (and related traditions such as Candomble and Santeria) but I wanted to round off by addressing some of the darker associations of the tradition; voodoo dolls, human sacrifice and zombies.

For a start, voodoo dolls and their equivalents (e.g. poppets and nkisi) are widespread in both shamanic and non-shamanic cultures. From North America to Peru and Malaysia to Britain figurines of wood, wax or other substances are used to focus intention and create a sympathetic connection with the recipient for benevolent or harmful purposes. Ironically, Vodou regards the use of such tools as weak and evidence of low levels of ashe so practitioners generally shun them.

Second, my research has found the attribution of human sacrifice to Vodou originates from one source, the purportedly racist Sir Spenser St. John in the 1800s. No concrete evidence has ever been obtained to back this up. Animal sacrifice on the other hand is practised but it is the exception rather than the rule. Most of the loa prefer the sacrifice of other items; corn, eggs, rum and cigars seem popular with some of them. Chicken are sometimes sacrificed during healing, the disease being passed into the animal, but before we pass judgement it is worth looking at the sacrifices made by rats, mice and even monkeys in the name of medical research in ‘developed’ societies. By the way, if anyone wants me to blog on that let me know. As a student of biological psychology I have been privy to some of the more eye-opening details and believe me they show our culture to be a million miles away from any notion of respect for our relations.

Finally, zombies. You might think this would be the easiest element to dismiss as fiction but this is not the case. Zombies (or zombis) do exist. Not the rotting corpse variety, naturally, but certain toxins from jungle herbs are known to be used, particularly by mercenary bokors, to cause the suppression of the nervous system, leading to temporary paralysis in their victims. They are then buried alive for a few days before being dug up and miraculously revived by their poisoner. The psychological and soul damage caused by such a traumatic process, combined with the accepted belief in the necromantic power of the bokor places the zombie under the sorcerer’s control. Even spiritual attack (the wonderfully named ‘expedition mort’ in Vodou) alone can allegedly cause soul loss, resulting in zombification. Of course, soul loss is not restricted to Haiti and maybe the stereotypical zombie character in more modern societies is more than just a metaphor.

A Buryat shaman

Tradition 2: Buryat (Mongolia)

Moving from the heat of the Caribbean and Africa to the frozen lands that span northern Europe and Asia we find the descendants of the ‘wolf people’ of Siberia, the Buryat Mongolians. The ‘gol’ is the centre of the Buryat cosmos and is where all journeys begin, but Buryats also divide their reality into an upper, middle and lower world. The upper world is populated by the powerful tenger, zayaans and khan, the lower world houses the dead between incarnations and is very watery in nature and the middle world has both a physical and spiritual dimension. Does this sound familiar?

In Buryat belief, shaman can divine the future, shapeshift, control the weather, provide healing and act as psychopomps (guides to the lost spirits of the departed). In terms of sickness, spirit intrusion, soul loss and spirit possession are cited as the causes of many ailments.

A Navajo man in ceremonial dress

Tradition 3: Navajo (South West USA)

The real name of the Navajo people (an appellation given to them by the Spaniards to distinguish them from other Apache tribes) are the Dine’ and they are one of the two largest surviving groups of the original people of north America (depending on the source consulted). Dine’ cosmology is complex and laden with symbolism but in it we can discern the same cosmic division into upper, middle and lower worlds. The upper worlds translate as the ‘place of melting into one’ and the ‘world of the spirits of living things’ while the everyday world is said to be the fifth (or twelfth) and uppermost of four (or eleven) lower worlds through which humanity have already evolved (I use this world loosely as I have read nothing to suggest that the humans of the fifth world are somehow superior to the others). The dead inhabit the lower worlds and can influence the living and sometimes injure them.

The notion of spiritual energy is also present and the Dine’ call such power ‘medicine’, whether the power is used for beneficent or malevolent purposes (the latter gives rise to the term ‘bad medicine’). On that note, the Navajo version of the expedition mort or psychic attack is known as ‘shooting of evil’ and spirit intrusion is described as lightning lodged in a person’s interior. However, during my research I did not come across any reference to the phenomenon of ‘soul loss’. If anyone has any information on that I would be grateful.

The Dine’ also have their equivalents of the Haitian Bokor; the ‘ánt’įįhnii’, ’adagąsh’ and ’azhįtee’, three different types of sorcerer with various modi operandi, including shapeshifting, an art practiced by the much-feared skin-walkers.

The history and mythology of the Dine’ is both fascinating and extensive and I recommend looking at the sources mentioned below for much more information. I have only scraped the surface of it here to highlight some of the similarities to other shamanic traditions.

Look out for Part 3, where I will be looking at the history and principles of ‘core shamanism’

Coming next: The Astrological Signs: Libra to Capricorn

Do you have any personal experiences with or opinions on Shamanism that you would like to share? If so, please leave a comment below.

References (please use my bookstore if you want to order the books):
Arizona Board of Regents, ‘The Navaho’, Books of the southwest [online],link, accessed 21st Dec 2009
Heaven, R. (2003) ‘Vodou shaman: The Haitian way of healing and power’, Destiny Books, Vermont
Mystic Canyon Studies (2002-2004), ‘The Dine’ (Navajo)’ [online], link, accessed 20th Dec 2009
Sarangerel (2001) ‘Chosen by the spirits: Following your shamanic calling’, Destiny Books, Vermont

Impressive v Enchanted

Atomic explosion over Hiroshima - impressive?

Also, I don’t agree that there is a ‘scientific view of existence’ as such. There is agreed scientific methodology (which itself has variations) but this approach could be, and is, attached to any number of belief systems since science is about proving and disproving hypotheses, not commenting on metaphysics, epistemology or ontology.

This, of course, is the arena of the philosopher but then there are so many philosophers and philosophies to choose from that what is to determine which we take seriously and which we dismiss? I would like to tentatively suggest that ‘faith’ or ‘belief’ is that determining factor. I feel that many in ‘modern’ society seem to duck the work of examining their beliefs. DG does not specify what he (I am assuming Dougler is a male name) believes although I would make an educated guess that DG is atheist at this moment in time. If DG would be prepared to continue this debate I would like him/her to address the following:

How do you know that your realization is correct while the realizations of those who have a religious faith are ‘foolish’? Which scientific studies/philosophical debates have you drawn on to come to this decision?

In the arena of spirituality, what has science proved or disproved? What have philosophers proved? What evidence can you use to convince a reader that these approaches on their own have ‘worked’ better than alternative approaches that don’t feel the need to ‘reason out … emotions and reactions’.

I would like to round off by examining DG’s views on religion, shamanism and divination.

Religion

It is very tempting to try and evaluate a religion based on the personal experiences we have with adherents to that religion together with information gathered or absorbed from the wider public.

DG has clearly experienced frustrations whilst exploring different faiths and a lot of this seems to have come from a reaction to the credulity and lack of critical application encountered in others. However, I think DG is making the common mistake of stereotyping all religions and their followers based on such encounters. I think it is more important to turn a critical eye on the substance of the faith itself before dismissing everything it has to offer. For example, what do the various traditions have to say about evil, about the purpose of life, about the creation of the universe, about the existence and use of subtle energies? How does that compare with the accepted ‘scientific’ knowledge handed down through our universities and schools? If DG looks closely I think he will find this knowledge riddled with inconsistencies and assumptions.

Personally I don’t believe there needs to be a dichotomy between logic and other tools of truth appreciation (intuition, emotions, bodily reactions, etc). As a teenager I once decided, logically, that religion was an illusion and the truth was to be found in text books. Then, one day I was waiting for a bus, head buried in a physics book and a man came up to me, out of the blue, to tell me that the universe was full of vibrations. Days later a lady from the nearby traveller’s site told me exactly the same thing. In both cases the feeling of enchantment was tangible, as if the universe had responded to my questions by sending me messengers disguised as people. Were they inspired to talk to me? Allowing for the possibility that the universe may want to communicate with us in a variety of ways is not the same as neglecting logic.

As I prepare to receive a BSc in Psychology, I have learnt to appreciate both the merits and limitations of logic. I really hope that DG continues to question everything because ‘science’ (sic) may have its areas of enigmatic beauty but it also has darker regions of revealed ugliness. DG says that religion is never a good thing, even if the intentions are of the purest qualities. What about the millions of people who find comfort and meaning through their faith or the countless little acts of good will carried out in the name of religion? I can understand why many might look at world conflict and other problems, some of which do have a significant religious element, and decide that religion is to blame, but if we strip away spirituality altogether what else do we have to guide us? Material gain? Social power? One of my favourite sayings is that we should judge a religion by its saints not its sinners (perhaps a reader could source this for me) ;-P

The enigmatic beauty of science? Image provided by Muhammad Mahdi Karim under GNU Free License v 2.1,http://www.micro2macro.net

DG says that religion “…preys on emotions…normally using chanting and dancing to work people up into a frenzy…They feel a common energy and refer to it as God or God’s will…” There are of course elements of dance, celebration and heightened emotions at many religious gatherings, some less restrained than others, but are these not all part of being fully rounded, liberated human beings. There are equally other occasions where solemn reflection is observed (the Christian Easter, the Hindu festival of Nyepi, observed in Bali) or restrictions on lifestyle imposed (Lent, the Islamic period of Ramadan).

Shamanism

If I was given a pound (or a dollar for US readers!) for every time I read a version of the following sentence I could be sunning it in Hawaii right now.

‘Concepts such as shamanism are potentially harmful to society as they tend to be counter-productive to the advancement of our species.’

With respect, in my opinion statements of this kind are a relic of cultural imperialism with an obsession with ‘civilisation’ of primitive cultures by the more advanced (i.e usually wealthy and powerful) nations. It evokes the notion of a straight, unerring pathway from ignorance to wisdom but where does this path lead? Does DG know? Does he even think about it? It seems that the advance of our species has come at huge cost; a population that is outstripping the resources on which it depends, polluting the space in which it lives, decimating the other species that it lives alongside. Fortunately, development in academic fields such as ecology has led to scientists, followed by the media, government and ourselves to an uncomfortable species-wide self-consciousness about our irresponsibility and lack of respect for the life around us. This sense of interconnectedness and mutual honour are not only ‘concepts’ of shamanism, they are fundamental to the cosmology of shamanic cultures throughout time and space. I would ask DG to read the following, famous Cree proverb and to tell me if he still thinks that shamanism is necessarily harmful and counter-productive.

“Only when the last tree has withered, the last fish has been caught, and the last river has been poisoned, will you realize you cannot eat money.” (Wikiquote, 2009).

Divination

Finally, I would like to concede that DG has a very relevant point about divination, although one that is debated within religious and spiritual traditions as well as outside them. Divination can cause problems, sometimes due to the beliefs and style of the reader and sometimes due to the attitude of the person receiving the reading. Belief in a fatalistic, deterministic Universe can blind some people to the opportunities and choices they have in the present which is why, in my opinion, a good diviner will concentrate on the present and reiterate that the future is still unshaped and in the hands of the client.

One final point I would like to make concerning divination, and cartomancy in particular, is regarding the notion of a ‘random event’. Randomness or ‘chance variation’ is often presented as some kind of ‘law of chance’. It is worth pointing out that such a law doesn’t really exist, even in the ’cause and effect’ world of science. When a scientist or statistician talks about a random event they are really telling us that the observed effect was subject to numerous subtle causes, too complex to intepret. This still leaves room for spiritual or ‘divine’ influence although I personally favour Jung’s notion of an ‘acausal connecting principle’. This hypothesizes that there exists a relationship between seemingly disparate things (e.g. a fall of cards and life events) that bring them into alignment (or ‘synchronicity’). This belief fits well as a rational starting point for the explanation of astrological relationships, improbable coincidences and the appearance of omens. It is enshrined in the famous Hermetic axiom ‘as above, so below’ but a shaman would probably have a different term for it – the web of life. And as Chief Seattle’s famous saying reminds us:

‘Humankind has not woven the web of life.
We are but one thread within it.
Whatever we do to the web, we do to ourselves.
All things are bound together.
All things connect’
(Unahi Mindanao Inc, 2008)

References:

Unahi Mindanao Inc, 2008, ‘Native American quotes about nature’, http://www.unahi.org/quotes/native-american-quotes.htm,last accessed 5 Oct 2009
Wikiquote, 2009, ‘Native American proverbs’, http://en.wikiquote.org/wiki/Native_American_proverbs#Cree, last accessed 5 Oct 2009

Coming next: Shamanism: Part 2

Do you have any personal experiences with or opinions on Shamanism that you would like to share? If so, please leave a comment below.

Yupik shaman exorcising spirits

Of course, just because shamanism is at the root of modern culture it doesn’t follow that it is accepted as a valid belief system. Many in the business of promoting monotheistic religious systems have sought to deny those roots, dismissing shamanism as primitive and disorganised, to be superceded by their more sophisticated and comprehensive religions. Many, of course, now deny spiritual reality completely while others, perhaps reacting to this cold, disenchanted view of existence, and its implications for the future of our planet, have turned back to the old ways, in hope or desperation.

The diversity of human culture means that to provide a comprehensive definition that encompasses all forms of shamanic cosmology and practice would be impossible, even in a thousand blog posts, but a look through the literature and online resources has enabled me to distill the components of shamanism that, even if not universal, seem widespread enough to be regarded as a ‘good enough’ definition of what shamanism is and what shamans do.

Etymology

Looking for the origin of the word ‘shaman’ is a mystery quest in itself, although it is most usually placed among the languages of the indigenous people of Northern Russia, Mongolia or China. Whether the word originates from the Evenki (formerly known as Tungus) people, or the pre-Chinese Manchu is disputed and to debate it involves a detailed cultural and linguistic knowledge. However, a popular belief is that the word ‘saman’ involves concepts of both knowledge and inner heat, often interpreted as a state of ecstasy. It is interesting to note that the Evenki were used to looking after reindeer in sub-zero temperatures and perhaps such a harsh climate would force them to turn inwards. I would encourage anybody with a good etymological knowledge to post their ideas on the origin of the word (see the comments below for a possible Hindu connection – please feel free to continue this discussion!)

Sami shaman with drum

Talking with the Spirits

First and foremost, the shaman is an intermediary between the everyday world and the world of the spirits. Many shamanic cultures were animistic, regarding all created things as having a spirit, and therefore it was vital to the health and wellbeing of the community that they had a means to contact these invisible forces to ‘guide, guard, instruct and bless’ (Cowan,1996).

A shaman might be called upon for a number of reasons or might be singled out as being an expert in one particular aspect or even one specific spiritual realm. Some of the tasks performed by shaman include:

Guidance and counselling. As with other traditions, shamanism has waxed and waned in popularity and shaman have variously taken central positions within communities or been banished to the fringes. Either way, by virtue of their spiritual connections, shaman are often respected as having access to wisdom and knowledge not accessible to ordinary awareness. Often this counsel is tailored towards individuals and their mundane wants and desires but shaman also travel for guidance on everything from weather and game hunts to spiritual matters.

Altay shaman with gong

The Ways of the Shaman

It may be apparent that much of the above is not exclusive to what is normally termed ‘shamanism’. For example, Spiritualist mediums receive spiritual messages via trance, use energy healing techniques and perform psychopomp work in ‘rescue circles’. However, shamanism is as much to do with the means to achieving contact as to the results. As mentioned earlier, shamanic practice is synonymous with the achievement of ecstasy, literally being ‘outside (ex) of the body (stasis)’.

Regardless of tradition, the shaman will strive to achieve some kind of altered state of consciousness. Sometimes this is seen as requiring a state of spiritual (and sexual) excitement, leading to trance (and possibly temporary spirit ‘possession’) whereas other, especially more modern, styles favour a less intense state of focused visualisation.

The ways in which shaman achieve ecstasy also vary widely, ranging from the ritual ingestion of psychotropic substances, to endurance feats, to rhythmic dancing, ‘whirling’, chanting and/or percussion. I will go into some of these in more detail in part two, where I will focus on some specific shamanic traditions.

Interrelatedness

Another theme that is central to shamanism, and certainly one of the reasons for its survival and adoption in modern western culture, is the belief that everything is connected to everything else. Most of the shamanic traditions I have come across teach variations on this theme with animals and plants regarded as our relations, rather than our ‘subjects’, in a fragile web of interdependence. The recent focus on ecology is a partial return to this way of thinking, albeit often on a purely rational level. Likewise, our modern policies of sustainable agriculture have a precedent in the shamanic practice of travelling to the spirits of wild animals (or those who controlled them) in order to gain guidance on where it was permissable to hunt.

Look out for Part 2, where I will be focusing on some specific shamanic traditions

Coming next: The Astrological Signs: Cancer and Leo

Do you have any personal experiences with or opinions on Shamanism that you would like to share? If so, please leave a comment below.

Reference:Cowan, T. (1996) ‘Shamanism as a spiritual practice for daily life’, Crossing Press, Toronto

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Thank you for your patience

There are some dreams which it seems that everyone has experienced at one time or another. They are related to archetypal themes and I have picked three of them for today’s post. As usual I would love to hear your comments.

These examples are taken from my free e-book which you can reserve by clicking here by 19th May 2009

Dreams of teeth may relate to Saturn, ruler of Capricorn (picture used under licence and attributed to Twice25 and Rinina 25)

One of my pet hates in dream interpretation is the use of the blanket phrase ‘anxiety dream’ or ‘insecurity dream’ in order to explain away a wide variety of dreams, all unique to each individual and all containing subtle differences which can greatly aid interpretation. Yes, dreaming of teeth falling out is clearly an anxiety dream (unless you do not feel anxious when dreaming it). However, the particular symbol of teeth relates equally clearly to growth and change. The teeth are one of the only parts of the body that provide a physical marker of growth and age. Our teeth fall out during childhood to mark our movement away from suckling and into independence and also during old age, a reminder of the reality of death. Dreaming of teeth falling out seems to happen when we are anxious about a transition in our lives; it is related to the Tarot card of Death and the Astrology sign, Capricorn.

Could your Shadow be chasing you?

The clothes we are wearing in a dream often illustrate how we express ourselves in waking life. In the same way, being naked (again usually an anxiety dream) highlights that we are very open and naive when relating to others. If the dreamer does feel anxious in this type of dream I would advise being more guarded when in social situations.

When we are being chased in a dream it is very likely that it is the Shadow archetype that we are fleeing. This is the part of us that we do not accept as it contains all of our unwanted vices and talents. In Jung’s theory, the Shadow becomes an autonomous part of the psyche, basically a real entity in itself. Facing the Shadow is one of the most healing things we can do in our dreams as we have the opportunity to regain our lost talents as well as overcoming deep-rooted fears. Facing the Shadow is related to the theme of the Strength card in the Tarot and surfaces in numerous myths and art forms, wherever a confrontation between the hero and arch-villain occurs. The inability to move may be a dim awareness of the physical paralysis that accompanies most people’s dreaming state.

Coming next: Is nuclear energy the way forward?

Sami shamanic drum (image provided by Zouavman Le Zouave under Creative Commons Attribution Sharearound v 3.0 Licence)

All of the presentations have been paraphrased to fit the required space but I have taken care not to omit anything important or add anything not originally present.

Version 1: Michael Harner (The Way of the Shaman)

I thought it fitting to present Michael Harner’s procedure first since he is the figure most widely regarded as making shamanic traditions comprehensive and popular to a western audience:

First, remove your shoes and ensure you are wearing loose fitting clothes. Lie on the floor without a pillow, take a few deep breaths, relax your arms and legs and contemplate the journey.

Close your eyes and place your forearm to block out additional light. Visualise an opening into the ground, somewhere that exists in the everyday world, and spend a couple of minutes looking around and noting the details of the surroundings.

The ten-minute drumming session begins. Enter the tunnel which may descend at a slight angle or be quite steep. The tunnel might twist and turn and may be ribbed. Find away around or through any obstacles without trying too hard.

After exiting the tunnel examine the landscape and travel around, noting any features. when you hear the recall beat, return without bringing anything back with you. Write or dictate a record of your experiences.

You may see images or symbols on the cave walls (Image copyright of Ferkelparade, released under GFDL Licence)

Version 2: Katie Weatherup (Practical Shamanism)

NB: Katie recommends that a shamanic journey is not adviseable for those experiencing crisis.

Get comfortable and begin the drumming when ready. Vocalise any necessary affirmations once (e.g. I will remember my experiences). Take one or two minutes to adjust to the drumming and then relax. Repeat your intention (the journey’s purpose) over and over.

Imagine a real opening in nature where you can descend (e.g. a tree root or a staircase). Move through the tunnel. If you come across obstacles try to keep moving to pass them. At one point you should feel yourself arriving or ‘popping out’ into the lower world.

Look around. Imagination should move towards perception as the journey progresses. You may meet ordinary or fantastic creatures or spirits. Trust your experiences.

When you hear the recall beat, return the way you came (you will probably return faster than when you arrived). Bring awareness back to your body and take time to adjust to normal consciousness before opening your eyes or moving. Write down a record of your experiences (optional).

Version 3: Tom Cowan (Shamanism as a Spiritual Practice for Daily Life)

Tom mentions that the balance between what is imagined and what is perceived can vary with each journey and the ratio between them bears no reflection on the success of the journey. I generally use Tom’s method.

Lie on the floor with a pillow if necessary to support your head and/or knees. Wear a bandanna or scarf around your eyes, relax and breathe deeply.

Visualise your opening in nature, preferably a real place which feels powerful to you. As the drumming starts look around and engage your senses.

Enter the tunnel through your opening and visualise a lighted area which will be the opening to the lower world. Emerge from the opening and call your power animal to show you around.

On the recall beat your power animal will return you to the tunnel opening. Follow the tunnel back, adjust to normal consciousness and open your eyes.

Version 4: Kenneth Meadows (Shamanic Experience)

Meadows suggests clutching any objects you find to your solar plexus

Kenneth’s version differs from the other three in that it relies more on perceptual experience rather than visualization. The copy of his book that I own also includes a drumming CD. Note, the advice to collect an object contradicts that given by Harner.

Lie on the floor with a cushion or pillow if required. Consciously relax each part of the body from head to toe. Tell the body part to relax on the inbreath and release all tension on the outbreath. Consider the purpose of your journey and repeat this to yourself three or four times.

When the drumming starts, relax into the sound. Visualise an opening into the earth and step inside. Let the drumbeat carry you along the tunnel and note any features and images. Eventually you should perceive a pinpoint of light which is the entrance to the lower world. As you near the entrance the tunnel should get lighter. Look through the opening to the landscape beyond.

Step through the opening and look back towards the tunnel. Note the details of the entrance and the landscape and then find an object to take back with you. When hearing the recall beat say farewell and hold the object to your solar plexus as you return through the tunnel (the return will be faster than your arrival).

Relax, stretch and take deep breaths before opening your eyes. Take time to return to normal consciousness. Writing about your experiences both serves you in remembering your journey and grounding yourself.

Coming next: The Astrological Signs: Taurus

Do you have any personal experiences with or opinions on Shamanism that you would like to share? If so, please leave a comment below.