In part 2 I attempted to give some idea of the wide variety of shamanic traditions and how there can be found remarkable consistencies between them.
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.
Coming next: The Astrological Signs: Aquarius
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