The following general overview of shamanism is not intended to be the last word or the definitive work on this subject. Rather it is, as its title implies, intended to provide the participant or reader with a set of guidelines that will familiarize them with the general use of the terms shamanism, shaman and shamanic in the trends, study and practice of historic, traditional and contemporary shamanic experience. Particular attention should be paid to the use of qualifying words such as "may" or "usually" or "all". They indicate examples or tendencies and are not, in any way, intended to represent rigid standards. Please send comments to strix_d_emerys@mailcity.com(Strix d' Emerys).
What is a Shaman?
Before one can define or describe what a Shaman or shamanism is, certain terms need be defined such as ecstasy, traditional, and neo-shamans. It is also important to recognize that unlike most of the current neo-pagans groups, religions, and spiritual paths, Shamanism has stayed relatively unchanged through out time. This consistency is what has made shamanism it so popular.
What is Shamanic Ecstasy?
The term shamanic ecstasy was first used by eminent anthropologist Mircea Eliade in his book Shamanism: Archaic Techniques of Ecstasy. The word ecstasy comes from the Greek word, ekstasis meaning to be placed outside, or to be placed. Ecstasy is a state of intense joy beyond rational thought.
Ecstasy as defined by Webster's dictionary is a complete state of joy. This definition as used by Tom Cowan, noted author of several books on shamanism is further elaborated on stating that ecstasy meant to literally "standing outside ones self" and that it was a form of a trance or state of consciousness which allows the shaman to journey. (Pocket Guide to Shamanism, page 110-111)
There are three main points of ecstasy and they are:
1.
Shamanic Ecstasy occurs while the Shaman is listening to the sound of a drum or other rhythmic beats. Ecstasy is a state of consciousness (SOC) which is entered for one or more of the following reasons:
This then answers part of what is a shaman? A shaman is someone who enters into a state of "ecstasy" to assist in retrieving someone soul, guide the dead to their resting-place, to forecast the future, and to learn more.
Prophetical Ecstasy is a state that is entered to retrieve certain information in regards to future events. This is a form of Divination, or seership. The famous Greek seers of Delphi often used this form. John the Baptist would also enter into this form of ecstasy, often given to fits before predicating Biblical events. One of his most famous prophecies was foretelling the coming of Christ.
Mystical Ecstasy is a state that is entered to become closer with or to the Gods. They usually achieved this state by the use of mantras. Mystics tend to pursue greater levels of spiritual understanding. Yoga masters, Buddhists monks, and Christian mystics were known for the form of ecstasy.
Meditation, contemplation, visualization, and the spiritual concentration that is practiced by yogis and mystics can also reach ecstatic states. These are not associated with the extreme frenzy that is associated with Ecstasy, but are more like mystic trances. Though with most shamanic culture groups the use of drumming and other repetitive and rhythmic sounds to induce this the ecstatic state to which they make their out-of body journeys. (Drury and Tillett, page 28)
There are three distinct levels of ecstatic responses:
1. The physiological response: the body exhibits an involuntary response, a physical frenzy.These states may all be achieved at the same time or at different periods of the ecstatic experience. In traditional shamanic ecstatic states the physiological is always present, the emotional may or may not be, and the intuitive is the primary means to the understanding of the ecstatic state. It should be noted that the state of ecstasy could be reached awake, or unawake. This is further defined as that the shaman can control his/her state of consciousness by entering into the ecstatic state at will, by physically, emotionally, and intuitively controlling it.
Ecstasy is not used with the modern or neo-shaman as it is with traditional shamanic groups. Many of the modern day shamans tend to use the less traditional methods and opt for the more "New Age" techniques of journeying. These are yoga, astral projection, and creative visualization to name a few. Though it should be noted that there are neo-shamans that do use the traditional method of "ecstasy."
What is a traditional shaman?
Besides someone who uses the ecstatic state, a traditional shaman is someone who is found in hunting and gathering societies. Or someone whom is currently associated with Aborigine group or is a member of. This includes too many to list, but, does include:
A traditional shaman usually will belong to one of the above listed groups and engage in traditional training, which is discussed further into this chapter. Very few traditional shamanic groups will train an "outsider," though some have.
What is a neo-shaman?
The modern neo-shaman is defined as those who practice the principles of Shamanism with out the benefit of community or tribal connection. This would cover those who participate in shamanic practices, but do not engage in the initiation practices and ways of learning the traditional shaman does. Though there are some neo-shamans that have and do.
So what is a shaman?
A Shaman, in all shamanic cultures, is portrayed primarily as a healer and a spiritual consultant for his/her community. Shamans often have many other roles in their communities: sorcerer, medicine man, priest, and psychiatrist, their primary role is to interact between the community and the spirit world. However, according to Mircea Eliade author of Shamanism: Archaic Techniques of Ecstasy, not all shamans are sorcerers, medicine men, priests or psychiatrists. (Pages 3-4)
The Shaman is found primarily in Siberia, Central Asia, Asia, North, Central, and South America, Oceania, Indo-Europe, Australia, and Africa: actually almost every cultural group in the world has had some form of shamanism, including the Christians.
A shaman is a person who can enter the state of ecstasy at will, whether he/she is a traditional or neo-shaman.
What is Shamanism?
Shamanism is the oldest form of spiritual contact. As such Shamanism predates all known religions and might be the basis of which all religion was built upon, although shamanism itself is not a religion. Shamanism is set of religious-magical behaviors as defined by Eliade or the "magick of ecstasy." Shamanism is a set of beliefs and behaviors. This allows the shaman to shift consciousness at will to obtain information, heal, retrieve souls, or to seek for guidance from the ancestors. Shamanism has remained relatively unchanged over time. (Eliade, pages 2-6)
A primary feature of Shamanism is that it is usually found in hunting and gathering societies. This may be because those agriculture and urbanized societies were less aware of the need to integrate with nature as they were more or less designed around civilization centers and less dependent upon "natures bounty." (Ember and Ember, pages 424-25)
Modern day shamanism has a more eclectic approach and is more in tune with the problems of the "modern world" while using the methodology of the "primitive world." According to Tom Cowan, author of Shamanism: As a Spiritual Practice for Daily Life, the modern American shaman "…draws upon what is best in our society while it reforms those areas harmful to the human spirit and the health of the planet." (Page 12)
Where does the word "Shaman" originate?
The word shaman is the English translation of the word saman, which is Tungus, and mean's "to know." The Tungus are an indigenous people of Altai Mountains in Siberia. The word shaman in Tungus designates the shamanic way of life, experiences and beliefs rather then a religion. There is some debate as too where the word saman may even have come from, Eliade devotes a chapter on that subject. It appears as if the word saman is a derivative of the Tibetan word for Buddhist monk, samana.
The word Shaman has since come to represent all those, outside of the original Siberian culture, who practice shaman like techniques. These include Witchdoctors, medicine men, Dreamwalker, and diviners. Although the shaman goes by many names in many cultures, it is a generally accepted term, to describe some one who fits the known description.
Though there is no universal Native American word for shaman: there never the less were shamans. According to John Swanton author of Shamans and Priests: Handbook of American Indians North of Mexico "…priests worked for the entire tribe…shamans authority depended largely upon personal skill." (Page 522) The Ojibwa Native American Indian tribe did have jugglers of the "hidden truth" called jes' sakid. These jugglers were able to speak to gods and spirits and to heal. (Eliade, page 315) Eskimos also have a name for there shamans, angakok, they are also cable of flight and they journey to the Otherworld (the Sea). (Eliade, page 288)
In some African cultures, the shaman is a diviner, a person who is chosen by the ancestors to be a link between the living and the dead. The Igbo Tribe located in parts West Africa named their shaman's Dibia. (Primitive Worlds, page 117) John Matthews author of the Celtic Shaman, states that the Celtic Shamans are called Geilt, meaning madman or wild. (Page 4)
The South American tribe of the Araucanians has female shamans, called machi. (Eliade, pages 324-25) The Asians shamans, primarily those in Korea are called mudang, which usually refers to female shamans, while male shamans are called paksu.
The Oceanian Tribes, which ecompasses all of the south pacific islands and the continent of Australia have many names for their shamans: Andaman Islands name theirs oko-jumu, meaning dreamer. The Semang, call their shamans hala. A Malayan shaman is called lupa, someone that obtains a state of madness. Sumatra shaman means "the word' or sibaso. (Eliade, pages 337-374) In Australia they called their Dreamwalker, karadji, or clever men. (Godwin, page 106)
Whatever names or term that is used to describe a shaman it is important to note that a traditional shaman is not a person, but rather a job. Unlike many of the neo-shamans point of view, which treat shamanism as a way of life, a spiritual calling.
What role does "ecstasy" play in shamanism?
Shamanic ecstasy is used to shift the consciousness of the shaman into the higher or lower planes of existence. This shifting of consciousness allows the shaman to complete his/her "mission", whether that is healing, soul escorting, or visiting the ancestors. Ecstasy, or achieving it, also plays an important role in choosing the shaman. Being able to achieve this state at will is what makes a shaman a shaman. In other words, this state of consciousness is what defines a shaman.
Does one need to use drugs to reach ecstatic states?
No, it is not recommend that drugs be used to achieve ecstatic states. The use of drugs is primarily cultural in achieving the ecstatic state. The rhythmic beat of a drum, dancing, and or fasting also allows the shaman to reach this ecstatic state.
However, the historical use of drugs by Siberian shamans is well documented. The Siberian shamans used a mushroom called psilocybin; this mushroom is noted for its psychedelic effects. The Native American Indians have been know to use peyote, while those in Central America marijuana and mescalito or mescaline, and South America use an hallucinogenic drink called natema. (Drury and Tillett, page 27-28) Celtic shamans are said to have sometimes used herbs such as bilberry to reach the ecstatic or desired state.
How do you become a shaman?
According to Mircea Eliade there are two primary ways of becoming a shaman. They are: hereditary, receiving the call, there are also two secondary ways, being appointed or choosing to do so of your own free will. These self-made shamans are considered less powerful than the former two. (Page 13)
Hereditary shaman means: literally to have a shaman in the family. This does not mean that your mother of father is a shaman, but any family member will do, living or dead, close member or many times removed. Hereditary shamans are found throughout most shamanic cultures, not including neo-shamans.
Extreme psychotic like episodes marks receiving the "call", usually appears to epileptic like and is often confused with epilepsy. This is not to be confused with a mental disorder. The "call" is a temporary unbalance that the shaman experiences, and is usually brought under control once he or she accepts the call. Refusing or delaying of the call can often amount in continuing of the mental unbalance and can result in a mental illness if it is avoided long enough. The call can also be marked by being attacked by an animal, struck by lightening or some other near death experience. It should be noted that "Call" is usually happens simultaneously to those who are also hereditary shamans but is not inclusive to.
Being appointed a shaman involves either the tribal shaman choosing a apprentice or the tribal leaders picking a youth who has demonstrated either some sort of epileptic fit, or a marketable difference in personality from other youths his/her age. This difference usually entails peculiar behavior: a seeker of solitude, absent-mindedness, sings in their sleep and other abnormalities.
A personal quest is making a conscious choice to become a shaman. Eliade states that this "self-made" shaman is considerably less powerful and less likely to be able to communicate at will with the spirits. (Page 13) This is the path that most modern neo-shamans follow.
How does one learn to become a shaman?
There are two traditional kinds of instruction a shaman receives and many forms a neo-shaman can use. The traditional methods as stated by Eliade are:
Receiving training by the ecstatic method is through visions and dreams. This instruction is given by previous ancestors, spirits and guides and involves an initiation in the Otherworld.
Traditional training is usually done by the current shaman, and if not available the tribal elders. The traditional training includes the names of spirits, history of the clan (tribe); herbalist and other needed to skills to become a successful shaman.
Neo-shamans engage in reading how-to books, attending weekend seminars, and joining shamanic schools. Neo-shamans can have an ecstatic experience and or receive the "call", though this is often not the case. They can however receive traditional training if they find the right teacher and are qualified to do so.
What does a shamanic initiation involve?
The shamanic initiation is two-fold; both in this world and in the next. This phenomenon takes place simultaneously. This initiation is part of the "call" that all traditional shamans receive. This is a very involved process that can, at times, result in death or permanent disabilities if not seen through.
A Siberian shamanic initiation, which includes the following Tribes: Tungus, Manchu, Yakut, Samoyed, Ostyak, and the Buryat, involved some sort of dismemberment and then having the organs replaced, usually with crystals, or other objects. There is also the public initiation which the master shaman and the members of the community would initiate the shaman thus publicly recognizing him or her as "shaman."
The initiatory dreams and visions of a Yakut shaman including dying in a ritual death that last three days. This "death" will include visions; dreams of being disremembered and then put back together. With the Yakut this will include the use of iron to join the parts. A bird transports the shaman to the other world and there it places the shaman on ripen branch of pine pitch, or in another version gives birth to the shaman on a branch of the world tree. (Eliade, pages 35-38)
The initiation among the Samoyed also features birds, trees and dismemberment. The Samoyed candidate also will encounter several divine figures, these being "the Lord of the Waters, the Lord of the Earth, the Lord of the Tree, and many others. The Lord of the Tree will give the shaman a branch from which he/she will make their drum. (Eliade, pages 38-43)
The Tungus, Buryat, Manchu and Ostyak include ritual dismemberment and resurrection. This dismemberment involves shamanic ancestors and sometimes-evil spirits will often torture the future shaman for days. (Eliade, pages 43-45) This is found in many other cultures also, including the Eskimos of Alaska, the tribes in Australia, Africa, and Native peoples of North and South America.
Ammasalik Eskimos are attacked by animals and then devoured; new flesh will grow on their bones. For those of the Iglulik tribes, the current or master shaman will extract the soul from the candidate and examine to see if he/she is worthy. (Eliade, pages 58-62)
The Australian shaman believes that a supernatural being called the Nagatya opens the belly and places crystals within the body that give the shaman his magical powers. This usually takes place in a cave rather then a tree. There are several variants of the same scheme among the four major tribes in Australia, but all hold true to a ritual dismemberment. (Eliade, pages 45-50)
This ritual death and resurrection is found among many of the African tribes. The common theme among African tribes is the removal of the head and restoration of the brains to give the future shaman clearer vision to see the evil spirits. (Eliade, pages 55-58)
Among the native people of North and South America death and resurrection is also part of the initial initiation through dreams and visions. Though the use of hallucinatory drugs is more wide spread among the North and South Native Americans their experiences are too similar to the Siberian shaman to discount there visions as be simply drug induced. (Eliade, pages 53-55)
The Neo-shaman experiences this vision several ways. It is usually self induced, through fasting, meditation, sweat lodges, and the use of drugs. According to John Matthews author of the Celtic Shaman, the shaman will go through a process of "recovering (his/her) senses" by meditating and visiting the "cave of care" where one faces their own personal demons. The initiate seeks out neo-shamanism, and though valid to a certain degree, it lacks certain hereditary powers of a traditional shaman. (Matthews, pages 15-32)
The "true" initiation of shamans all have a common theme: Ritual dismemberment and replacement of organs either by spiritual means or with other matter i.e. crystals. According to Eliade there is a common theme among tribal shamanic initiations:
Public initiation among the follows the true initiation follows the "true" initiation, though for tribal members it is not any less important. The initiation is performed after a period of initial ecstatic experience or "true" initiation, and formal training with the current shaman. Public initiation is highly ritualistic, often involving physical pain and feats, and is witnessed by the tribe.
According to Eliade, the Tungus and Manchu both have a demonstration of physical feats correlated with mental discipline. The Tungus have the initiate physically climb up a rope, which represents the road to the sky; this ceremony usually lasts up to nine days. The Manchu have their future shamans either walk across a hot bed of coals or diving into holes cut into the ice, thus demonstrating their ability to control body temperature. This is also very similar to the Tibetan monks whom are sent in into the snow with wet sheets wrapped around their bodies and must heat themselves. According to Eliade the Manchu hardly ever use the bed of coals anymore and it is seen as a decline in shamanic powers.
The Yakut, Samoyed and Ostyak initiation is less physical and more of a celebration. The Yakut initiate, after climbing up a mountain or a hill, will be given vows he must repeat surrounded by nine chaste men (on his right) and chaste women (on his left). Among the Samoyed and Ostyak there is singing and dancing and feasting (nine pigs are slaughter), usually followed by the initiate going into a state of ecstasy.
The Buryat initiation is more detailed and rather involved. First the initiate must be cleansed; this usually is done twice. Next, birch trees are arranged in the following order to be used. One of the birches is set up in the yurt or tents smoke hole. The others are set up away from the tent in the following order:
The actual initiation takes place with the initiate lying in a trance for 3 days, crawling out of the smoke hole and then celebrating his/her emergence as a shaman. The horse is symbolic in Siberian culture as transportation to the Gods, or the Otherworld. The number nine is significant in all of the rituals, the only given reason for this is the fact that there are nine layers of heaven in Siberian religion. One should also note that in each ritual, some sort of ascent, or climb heavenward was used.
This is public initiation by the tribe is also found in many other cultures, including the Eskimos of Alaska, the tribes in Australia, Africa, and Native peoples of North and South America.
Eskimos public initiation is less public, but nonetheless an initiation. The initiate will rub stones together awaiting an important event; this may go on for several seasons. During which he will change teachers at the end of each season, this allows for amore well-rounded education. (Eliade, pages 58-62)
The Australian Bushmen initiation includes drinking of water that has crushed crystals; he is then lead to a grave to begin his symbolic death. There is also assent to the heavens with the use of a magical cord, and it some instances a rainbow bridge. The use of the entrance of a cave instead of tree is one of the major differences in Australian shamans to others. (Eliade, pages 131-139)
African public initiation varies from tribe to tribe, though it generally follows the typical public initiation as established by other shamanic cultures: ritual death, resurrection and the climbing or ascent. This is followed by a demonstration of powers to the tribe and or current shaman along with whatever other abilities the tribe requires of is shaman.
Shamans of North and South America also have public initiations, though those of North America plains Indians involves certain degrees of physical tests along with a spirit quest or vision quest to prove ones worth to the tribe. Most, but not all, North American Native Indian tribes have some sort of ritual ascent along with the ritual death and resurrection. As with African tribes, North American Indian tribal customs vary.
South American Indian customs also vary to a degree somewhat, although intoxication by tobacco seems to be a common thread along with ritual seclusion. The Araucanians tribe also engages in a ritual ascent of a tree stripped of all its bark that is called a rewe.
The neo-shaman, depending upon which shamanic path he/she is following will also engage in a public "type" ceremony, though this is less public than the ceremony of the traditional shaman. This ceremony can involve a sweat lodge, public drumming circle or a vision quest, of which the neo-shaman will go on a weekend retreat with other neo-shamans.
As we can see there is a common thread throughout shamanic "public" initiations as there are in the "true" initiations:
What is the role of a shaman?
Shamanic roles vary, according to Tom Cowan, author of the Pocket Guide to Shamanism, the roles or services of a shaman are: "…healing the spirit, herbal healing, body work, divination, dreamwork, soul-leading...." It should be noted that not every shaman does not perform the same services, nor is every shaman a healer of the spirit or body. (Pages 23-27) The actual roles of a shaman depends upon the shamans natural gifts, some shamans are carpenters, medicine men, witch doctors, chiefs, warriors, and priests. The role is of less importance then the service a shaman provides.
Healing the spirit is the primary function of a shaman. This includes soul-extraction, soul-retrieval, and soul-restoration. Soul extraction involves the shaman extracting psychic darts that have infected the soul. This is usually an attack from someone who is attempting to harm, maim, or kill the person. The classic dart attack will include the person have pains where no wounds exist. This involves according to Michael Harner, author of The Way of the Shaman, a literal "sucking out" of the intrusion. This sucking out of the intrusions is done both psychically and mentally.
Soul-retrieval is the process by which the shaman retrieves pieces of the person lost soul. This is down by journeying to the spirit world and requesting assistance from the spirits, ancestor, and guides that dwell the Other World. These beings assist the shaman in discovering what is wrong with the person. Classic symptoms of a person in need of soul retrieval would be those suffering from:
This would entail the shaman to be able to discern what pieces are missing and to retrieve them. Soul-retrieval also could entail the shaman to go seek the missing pieces from whomever stole them and to do battle and retrieve the missing pieces.
Soul restoration is the literally restoring of ones soul. This occurs when a person is near death and his/her soul seeks to move on. This "death" could be the result of a physic attack or an accident from which the body has recovered physically, but not spiritually.
Herbal healing gives way to the notion that the shaman is a medicine man or witch doctor. Herbal healing is as old as man is. Its very roots goes back to when mankind first ventured forth from his/her caves and observed what the animals ate and didn’t. Many of the hunting and gathering tribes had the ability to heal with plants indigenous to their area. This is one of the oldest forms of healing and was used in conjunction with spirit healing to hasten the patient to a speedy recovery.
Body work, hands on healing. This technique is still widely used today, though now they are Reiki masters, massage therapist, and chiropractors. A hand on healing is energy or spirit of the shaman working with the energy or spirit of the patient working together.
Divination is the means by which the shaman will foretell the future, locate hidden objects, and predicting the weather. This is done by a multiple amount of ways, and depends upon from which culture the shaman is from. Though the most common shamanic method is journeying to the Otherworld and requesting information from those that live there. It is been said that Jenghiz Khan used his shamans that way.
Dreamwork or dream interpretation is also another shamanic device to assist with healing. Shamans will listen to the dreamer's dream, sometime for several days, until they fully understand it. Then they will dream the dream themselves than interpret it.
Soul leading is another important function of a shaman. This is the process of which the shaman will escort the newly dead to their place in the Otherworld. This is done because the shaman who is familiar and a frequent visitor to the Otherworld will be able to find the "soul" its proper place.
Whatever role a shaman plays or services he/she renders it is important to note that not all shamans are healers, diviners, or herbalist. What a shaman is according to Eliade is a "master of the ecstatic." From which he/she receives the power to heal and divine.
Do shaman's shapeshift?
Yes, but not all shamans. Just like not all shamans are healers or religious leaders. Shapeshifting is not a primary ability that shamans possess. There are two types of Shapeshifting: changing your physical form to an animal; which is probably where the werewolf stories begin, this is called lycanthropy. Or changing you form in the astral plane to that of your power animal. Shamans are said to be able to do both. (Matthews, The Celtic Shaman: A Handbook pages 56-58)
There is a third form that is less talked about, but more common. During certain rituals or ceremonies the participants have been known to be so enthralled during the drumming and dancing that they have taken on the characteristics of animals; have growled like a bear, bayed at the moon like a wolf and screamed like a eagle. All while acting out the physical aspects of the animal, walking on all fours, etc. This form of Shapeshifting is more common among the Native American population than other aborigine tribes. (Steiger, Totems: The Transformative Power of Your Personal Animal Totem page, 64-70)
What is the difference between a "black" and "white shaman"?
The primary difference according to Eliade is that the white shamans have relationships with the gods, the black shamans with spirits. Though most shamanic cultures the shaman has the ability to do both, and often does. As with other pagan religions and spiritual movements, it is the intent that marks the differences between the two. (Shamanism: Archaic Techniques of Ecstasy pages 184-189)
What is the shamanic "Otherworld"?
The Siberian shamans have 9 levels of heaven. Australian shamans have this world and Dreamtime. African shamans have various shades of reality depending upon the tribe involved. Indo-European have three levels much like their Native American counterparts. These are the three most common levels Upper, Middle, and Lower. These are the levels from which the neo-shaman uses today. These worlds are located on the Tree of Life.
Upper World is located in the branches of the Tree of Life. It is a place where the spirits and gods reside. This is also known as the astral palace or temples. It where the shaman divines the future, learns from his/her guides, and communicates with the dead.
The Lower World is located in the roots and is a very powerful place. It is where the dead resides and where lost information is retrieved. It is a place where the shaman learns what ails those he/she is treating.
Middle World is located in the trunk. It is the world of here and now. It is where the shaman answers questions for everyday problems.
How does one get to these other worlds?
Tunnels are the primary method of traveling to the Otherworld. These tunnels are located in the physical plane in caves and the base of trees. The tunnel that leads up goes to the Upper World, the one down, Lower World. Authors of the Secrets of Shamanism: Tapping the Spirit Power Within You, Jose and Lena Stevens state that tunnels exist throughout, both on the physical and spiritual planes. The Stevens even go to say that there are also seven "inner" tunnels. These are reached by using the chakras. (Pages 157-173)
There are many tunnels from which a shaman can reach the Otherworld or spirit realm. Depending upon which culture from the shaman draws his/her powers.
What is journeying?
Journeying is leaving "this world" reality to enter the "Otherworld" while in the state of ecstasy. It is the actual traveling through the various levels of the Worlds: Siberian shamans have 9 levels and usually travel on the back of a goose of a horse. American Indians have 3 levels and travel in accompaniment with their totem guides. African shamans, depending upon the tribe have multiple layers of the Otherworld and travel with their ancestors. Each shamanic culture has its own version of exactly where and with whom they travel; though each shamanic culture does have some sort of journeying involved.
According to Tom Cowan when a shaman journeys he/she is letting their spirit leave their body to journey to the astral plane or spirit realm. There are many ways of obtaining this state of ecstasy, as was discussed with the question "What is Shamanic ecstasy?." This altered state of consciousness has many levels full awake, dreaming, and daydreaming. Though unlike drug induced or dreamed realities, shamanic journeying is intentional. (Pocket Guide to Shamanism pages 111-112)
What does the acronym SSC stand for?
SSC or shamanic state of consciousness is a term first used by Michael Harner, author of the Way of the Shaman. SSC is another term for the ecstatic or altered state of consciousness. According to Harner it involves both a trance state and a learned state of shamanic ways and of the Otherworld. During which the shaman must be aware of what is occurring and in control of the situation, much like lucid dreaming (which will be discussed in later chapters).
What is a guided journey?
A guided journey is a learning journey. It does not necessarily have to begin with the ecstatic state; often it can take place in deep sleep. A guided journey occurs when a spirit guide or animal guide (totem) takes control of the dream and "guides" you to where they want you. A guided journey is not always pleasant. This is where the shaman learns more about him/herself and grows into their powers, it is where they meet and grow to know their guides and spirit teachers.
What is a Guide?
A guide is a spirit helper and may appear to the shaman is many forms. Usually a guide will appear in the form of your own ancestral gods or a figure that is comfortable for the shaman. In some shamanic cultures the guide appears as an ancestor: African and Siberian shamans often have ancestors appear as spirit guides. Many shamanic cultures also have animal guides or totems.
Totems according to Brad Steiger author of Totems: The Transformative Power of Your Personal Animal Totem, a totem is animal, plant, or mineral that has special powers or meaning to the shaman. A totem has the power that is characterized by the object it represents. Example: If the totem is an owl, wisdom; oak tree, strength; crystal, healing and storage of energy. The power of a totem and what it represents also varies in the different shamanic cultures, so what one culture says does not necessarily mean it is the truth or will it apply to another.
Do shamans have rules?
Not in the sense of there being a rule book. Traditional shamans have a certain set of beliefs and behaviors to guide them as was discussed previously. Neo-shamans appear to be more rules orientated. According to the authors of Secret of Shamanism: Tapping the Spirit Power Within You they're at least nineteen rules or beliefs and behaviors a shaman must follow. Though only ten will be discussed here:
What is the purpose of drumming?
The use of a drum is very old; a drum was probably the very first musical instrument made. The drum assist the shaman to reach the state of ecstasy, by beating on the drum the shaman would put him/herself into a trance. Once entered into he/she would journey to the Otherworld than return, describing their travels with song accompanied by the drum. These drums were ornately painted, often with feathers or horsehair hang off the sides. A shamans drum is a very personal instrument.
What is a drumming circle?
According to Tom Cowan a drumming circle is a group of neo-shamans that meet and journey together. This is a shamanic support group and allows the neo-shaman to learn and grow with others. (Pocket Guide to Shamanism page 110)
Where can you go to learn to become a shaman?
There are many shamanic schools. Some of which teach through the mail others by attending retreats. There are no through the mail shaman classes that are recommended. Though you can also find them in New Age magazines, such as:
Though when dealing with teachers you can not see or have ready access to, you might as well buy a good book. Finding someone who will give your private lesson is another thing all together though. The best way would be to find a local drumming circle or supply shop for shamans and ask.
Shamanic workshops or retreats are one of the many ways the neo-shamans learn. There are many of them out there and some are less reputable then others. The better of them are listed here and they are:
What are some good books to read on shamanism?
That would depend upon what you are looking for. If you are seeking books to learn how to be a shaman there are plenty out there, though the best in this category is by Michael Harner. If you want to learn about shamans and their history the best in that category is by Mircea Eliade.
Cowan, Tom Shamanism: As a Spiritual Practice for Daily Life, The Crossing Press Freedom CA, 1996 ISBN# 0-89594-838-9
Harner, Michael The Way of the Shaman, Harper & Row NY, NY 1990 ISBN# 0-06-250373
Matthews, John The Celtic Shaman: A Handbook Element Books, Boston, MA 1992 ISBN# 1-85230-245-3
Stevens, Jose and Lena Stevens Secrets of Shamanism: Tapping the Spirit Power Within You Avon Books NY, NY 1988 ISBN# 0-380-75607-2
Campbell, Joseph Primitive Mythology: The Masks of God Penguin Books NY, NY 1987 ISBN# 0-14-00-4304-7
Eliade, Mircea Shamanism: Archaic Techniques of Ecstasy Princeton University Press, Princeton University USA 1974 ISBN# 0-691-09827
Steiger, Brad Totems: The Transformative Power of Your Personal Animal Totem Harper SanFrancisco, CA 1997 ISBN# 0-06-251425-3
Sun Bear, Wabun Wind, and Shawnodese Dreaming with the Wheel: How to Interpret and Work with Your Dreams Using the Medicine Wheel Fireside NY, NY 1994 ISBN# 0-671-78416-1
EARTH SPIRTS. There are also several online egroups that will answer questions and direct the new shaman in the right direction. They are:
Though this is a relatively new list and is currently working on building up its list numbers.
The easiest way to find a web-site on a particular subject is to use your search engine on the computer. Use the words: Shaman, shamanism, and shamanic healing. Here are some sites that can help get you started on your search, however because of the constant ebbs and flow of the web these sites may no longer exist, but as December, 1998 they were still online.
If you have any questions or comments regarding this FAQ you can use the email below or the message board.
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