Shamanism

Shamanism Essay

Michael S. McGee

My attraction to shamanism and nature began as a child. Of course, I had no idea at the time what was happening. I only knew that I felt connected to the land and with the animistic thinking appropriate for my age, I projected life into all the tress, rocks, etc. in such a way that I believed that I could communicate with all of them. When I grew older, I was conditioned to believe how childish and primitive those beliefs were. As I aged, I was introduced to various hallucinogens manufactured or 'picked' by many nefarious underground alchemists. The break with reality and exposure to altered states of consciousness led me full circle. I returned to my childhood beliefs but found that there were spirits in all things. My conditioning was a lie. The 'knowings' of childhood were more real than the conventional beliefs of our society. In middle age, I began an exploration of world religions. Amazingly, I found that many of the current major religious beliefs were first presented by 'prophets' who engaged in shamanic initiations or vision quests. The 'hero' who left their tribe and returned with new powers or knowledge was the founder of many. Also, many of the world myths had very similar spirits/deities and themes. I found a holographic view of all spiritual practices whose roots were the humble shamanic tribal rites/beliefs from all over the planet. I began working with Native American practices. I rejected the entheogen approach as unnecessary. I found that trance states were just as effective when induced by ecstatic dance, drumming, mantra, or ritual. I continued to explore nature and the spirit realm on my own for 15 years. I do know that the path of a shaman is very difficult without a teacher. I also know that the first shamans had to learn on their own with only plant and spirit guides. Therefore, it is not impossible to initiate oneself to the great mystery. Ask and you will receive. But, one must be careful.

When I first read of this course, I thought to myself, 'Finally, a way to learn more and legitimize my practices and beliefs'. It is interesting to me that the beginning definition of Shamanism is not entirely accurate, ie, "is the use of mind altering substances". There is ritual use of mind altering natural substances in many forms of shamanism but they are not always used. My past studies indicate that many shamanic traditions rely on ritual drumming, fasting, and other natural trance techniques. Often the substances are used with beginners to help them to "break free" of conventional subjective interpretations of reality so that they may "see" in an altered state.

Over time, altered states can be achieved without any use of substances as the practitioner becomes more adept at moving between "worlds". I would define shamanism as such, reaching an altered state of consciousness by natural trance techniques, dream work, or substance use in order to perceive with heightened awareness and move between the spirit realms and the objective realm. It is evident that the beginnings of ritual, religion, and psychotherapy owe much to shamanism. The psychotherapist might even be considered a sort of "modern day shaman". Of course, Shamanic practitioners were the healers and keepers of knowledge in many ways. I do not believe that all Shamans believed in sharing their knowledge. At least not with everyone.

It appears that some knowledge was often kept to themselves in a form of ensuring their power was not used unwisely. There was knowledge to share for the good of the "tribe" and there was power that was shared with a deserving "apprentice". The idea of falling into trance goes along with the idea that Shamans can travel in the underworld but what about rising into to trance. Could they not also reach upper realms? What is up or down in spirit?

Shamanism and trance work is a major part of my own spirituality. I have worked with Native American, African, and Wiccan traditions and find my heart or center resounds to each of them. There are many paths to the center of the wheel. I have learned to achieve trance states without using any substance and find it to be more healthy and powerful. Lucid dream work and soul retrieval work are areas I have previously explored. Going within and communicating with spirit or being in nature communicating with the spirits of the forest, field, ocean, and desert have always been a part of my spiritual practice. We are all connected within worlds and between. The view I find is that other worlds exist in parallel to our own 'reality' where there is no up or down. However, there might be a 'between' or an 'edge' where many realities can be explored at once.

The idea of living on the edge of reality is powerful and sometimes maddening. I have heard the term "fringe dweller" used to describe those persons who do not quite fit in with the dominant norms of their culture. After being in altered states of consciousness, it appears that the information must somehow be transmitted to the good of others or else what would it matter? Again, the shaman's journey in consciousness may be compared to the hero's journey described by Joseph Campbell. The shaman returns with new information for the good of the "tribe". I find that I often compare those in the helping professions, particularly psychiatrists and psychologists with shamans. I particularly observe the old school psychotherapists who seemed to journey to the underworld (unconscious) with the client to restore wholeness or in Jungian terms, to integrate the shadow. Modern day shamans or healers often explore realms that the traditional shaman has always appeared to have known. Psychological healing is a must for true wellness.

When I started this course, I decided that I would explore in detail many of the academic and descriptive writings of others to expand my knowledge. I read through the months every work on Shamanism I could obtain. Eliade (1964) describes a ritual dismemberment of the potential Shaman. This follows with healing and empowerment.

The theme of the underworld or spirit world and a wounded healer finding their way in many of the writings I exposed myself to. In Shamanism, it appears that finding one's own way through trial and illness is a strong indicator of Shamanic or healing powers. The person who has journeyed to the 'underworld'= can return and navigate their way free again. This is a theme not only in Shamanism but in Greek/Roman myth and Norse myth as well. The theme arises psychologically also. Jung was devastated by his break with Freud and sank into bleak despair. Building his tower at Bollingen and explore his dreams brought him back. His self reflection gave us analytical psychology. This psychology dealt with the collective unconscious. There Jung claimed all of the sacred symbols of mankind from tribal to present are found. These were the symbols of myth that cross cultures and generations. This indicates to me the potential validity of the theory that all our religious endeavors stem from a worldwide practice of shamanism.

The shaman suffers. They are healed. They survive. They enter the spirit realm and return. They are dismembered. They are reborn. The suffering can be actual physical illness leading to a near death experience or feverish vision. It can be psychologically destructive leading to despair and melancholy. It can be the ritual of initiation that brings on this traumatic release from self. This may result in a frightening freedom from personality in which one may lose oneself. Or, the ritual ingestion of entheogens can be used to break one free from normal consciousness and constraint. Whatever the method, the result is the 'dismemberment' of accepted self and reality, literally, a falling to pieces of the 'real' world. In disintegration, they find all things connected. The quantum world is experienced. The connection of any and all that is. Often, a spirit ally is met and a lifelong connection is formed. Then, a new or separate reality is found, explored, and embraced with passion. The Shaman is reborn. The understanding of connection also applies to the knowledge that whatever occurs in one reality will influence all realities. Thereafter, they are the way, wisdom, and soul keeper of their community. Initiation may take different forms. Some Shamans inherit the title/powers, some are called by the spirits, and some are initiated by choice. The method does not matter. The Shaman should be judged by their ability and wisdom. I do not believe that any one culture, people, or person has an exclusive claim to the title Shaman. We all came from tribes somewhere in our past and all is connected. However, somehow, one must be connected to the eternal spirit/spirits. The animistic view is very important.

The seven principles of Shamanism described in our course are a fine outlining guide for 'true' Shamanism. All is connected. Your thoughts attract and create your vision of reality. Whether positive or negative, you own it. Dreams are just as real as being awake. Awake is just a dream. Sort of Buddha's illusion with a twist, if life is a dream, then I can dream it the way I want it to be. The only absolute truth is all is spirit. Our perceptual filters create our limitations. Our shared beliefs entrap us. The initiation makes us free. We have cleansed and conquered our perceptions finding a new reality. There is no separation. All is possible. Because all is connected, focused attention will always bring results. We better be aware of what we are focusing on or beware of what we create. If all is an illusion then so is linear time. Everything is happening now. The past and future are also now. We will focus now to create tomorrow and yesterday is contained in the dream of now. Now is all we have both present and eternal. If all is now and all is connected, then who can one judge or hate. Who do we judge but ourselves. The shaman knows this but does not allow it to stop he/she from confronting harmful or misperceiving persons or spirits. Finally, if all is connected, then we have access to all of the power needed to heal or make change by strengthening our awareness of our connection to our creator. The power is always with us. We must simply remember and allow it to flow unobstructed through us. As one Native American said, 'we must be clean hollow bones for the power to flow through'. Clear headed, focused, and empty. You cannot pour into a full cup. Power like water cannot flow through a blocked passage. As the power moves through and within us, we are truly feeling the spirit of all things.

As mentioned before, I tend to have a negative bias towards Entheogens. My experience with them was mainly in my youth and I have no desire to use them now. However, I explored many writings on the various types and their effects. Particularly, I found the writings of Timothy Leary and Daniel Pinchbeck to be informative and entertaining sources of information. If I had read Leary in the 1970's, I might have saved myself some grief in my explorations of hallucinogens. His treatise on the psychedelic experience using the Tibetan Book of the Dead is an excellent guide to a modern shamanic hallucinatory journey. My early experiences had no connection to the sacredness of the journey. I must say that if I did wish to use an entheogen today, it would be in a relaxed, sacred setting. I have explored all of the information I can find concerning all of the 'Plants of the Gods'.

After much consideration, I expect that cannabis, saliva divinorum and psilocybin might be the easiest to experience. I noted that recent laboratory experiments at Johns Hopkins with psilocybin and New Mexico with DMT have shown controlled use of both to be correlated with reports of profound spiritual experience. I found that Pinchbeck's description of various hallucinogenic experiences indicate to me personally that many of these substances might best be avoided. However, the indication that ingestion of Iboga often results in a life review experience that is reported to totally change one's phenomenological experience. It seems, without assistance, this substance can result in dramatic life change towards the positive. Using Leary's words for the LSD experience, a new imprint is the result. Pinchbeck's descriptions of his use of many of these entheogens have led me to believe that Salvia Divinorum might be the easiest/briefest to use with positive effects. My largest fear with many of these substances is that without proper measurement and guidance the experience can be extremely negative. Many of these plants/chemicals are prepared by basement alchemists for ingestion. If I purchase them, what would I receive? I have searched for mushrooms with a guidebook and have no clue as to what I might be picking. Therefore, I picked none. If I know of no educated shaman nearby, what if I pick the wrong plant or fungi and severely damage myself. I agree with the consensus of many who state that the entheogens are not necessary except to break our conditioned thinking and perception. Once free of our conditioned reality, we are open to other realities/worlds. Then, we are free to begin our shamanic explorations in earnest. Learning to navigate the boundaries between the spirit realm slowly, soberly, and at will.

I believe that a shaman would seek to control his/her consciousness at will without the use of any substance. I personally would not want to depend on the entheogen as my only connection to the other worlds. I would want to be able to travel there at will, whenever or wherever I may be. I personally use hypnotic trance with excellent results. I have conditioned myself to enter that state at will. This feels more powerful than depending on some chemical alteration of consciousness. I have also found drumming, reiki, breath work, and aromatherapy useful. Something for each of the senses that has a meaning related to the state required (as in magickal formularies) is often very helpful. Many times I have slipped into other worlds by drumming. Often, I have found myself traveling while experiencing reiki healing. These seem very powerful and much safer.

On the one hand, use of entheogens has most likely assisted our evolution as a conscious species. Most of them (not all) have a very low risk for any type of addiction. Unlike many manufactured drugs, these substances can create a spiritual experience. Scientific research has confirmed this to be one of their benefits. The creative explosion that can result, the self exploration/reflection, the exposure to new realities, these are all very powerful. In many cultures they are both expected and necessary. Those that fear changes in consciousness might disturb the social order are most against their use. These substances are merely tools. Tools that may be used for our benefit as humans and to promote change in society as well. They can be healthy for our growth in consciousness and spirit. Again, this will depend on the setting and intent of the user(s). These substances can be invaluable therapeutic aids. However, a tool can be used for harm as well.

Recreational use of sacred substances is most likely foolhardy and possibly very dangerous. An experienced guide is invaluable when exploring altered states. One might need help to find their way. What might be an age where use is not appropriate for developing minds? Those that might result in death by poison should obviously be regulated. Those that result in addiction should be regulated. However, regulated does not necessarily mean illegal. I have no interest in having a hallucinatory experience right now. I enjoy my shamanic consciousness from trance work. However, in a 'free'� society, should we make the use of any naturally occurring plant illegal? Isn't that playing God? Are we questioning the wisdom of creation? What about free religious practices? What is behind the legislation? I personally believe in the right of the individual to make their own choices. If we were not meant to explore these plants' use, they would not be alive on this planet. No government should infringe upon the rights of the people in this way. Are they protecting us or their own power over us? If we are 'seeing'�, as Castenada puts it instead of looking, then we might question the current psychosocial model or change it.

Again, I reiterate, my opinion is that these substances have one major purpose. This purpose is to demonstrate that there is some other reality. They provide a taste as it were of the mystical/shamanic experience. We must not confuse a tool with the acquired result.

The map is not the territory. The experience does not require entheogens so much as discipline and serious spiritual practice.

This does not mean that the shaman cannot play. The essence of some aspects of practice requires a playful nature. A little bit of Coyote goes a long way though. We must respect the trickster but remember that he often gets into trouble. Coyote creates by mistake. He may not accomplish exactly what he sets out to do often creating as much from mishap as will. All work makes a dull shaman. However, all tricksters may make a mess. As with everything, there must be a balance. The ancient Greeks believed that the God/desses could be identified by their hilaritos or good humor. A joyful and playful nature indicated a deity's presence. The same might be said of the shaman. A completely serious shaman is most likely missing part of the spirit of their practice. A complete trickster will most likely be avoided. Thus, a balanced path will help one to assist healing in many more others than doing shamanic works from either extreme end of the spectrum.

As for healing, the belief in the power of the cure is very powerful. The shaman's belief in their ability is crucial. The person to be healed will notice either interpersonally or spiritually. This 'placebo' effect is used by a wise shaman to speed and facilitate healing. For instance, in modern drug trials, we often use double blind experiments to try to control for the placebo response. This response can cause an inert substance (sugar pill) to have a success rate of 30 - 50% in drug trials (maybe even higher). Double blind means that neither the patient or the person administering the new drug knows who gets the inert substance or the actual treatment. In shamanic healing this does not occur. I am NOT saying that shamanic healing is a placebo response. I am saying that the patient is susceptible to the belief of the treatment provider and the patient's own beliefs about whether healing will occur and if we can utilize shamanic healing with the added 30-50% of belief power our successes should dramatically increase. It has been noted that medical treatments are most effective when they are new and most persons believe they will work. Shamanic healings are not new. Yet, they have not seemed to suffer the loss of effectiveness that many allopathic medical treatments have. It is almost as if the more spiritual aspects of shamanic healing are not bound by the linear time rules of conventional medical treatments.

Earlier, I described the psychotherapist as a modern day shamanic healer. I know that some of my more empirical reductionist, scientific colleagues may take issue with this statement. However, the methods of focusing, trancework, dreamwork, and control of the biological processes by the mind (as in psychoneuroimmunology) are all included in standard shamanic practices. The shaman is the magician/healer from our most primitive beginnings. S/He is the primitive chemist, biologist, physician, and spiritual leader. The magician seeks knowledge. Science has bloomed from our early magicks.

The famous female shaman described in our course, Sondok, is a prime example. Her teachings in astronomy were advanced. It earned her more wrath than fame. There appears to be no boundary as to whether a shaman is male or female. Spirit most likely does not care. Cultural controls and taboos which proscribe gender roles seem to be the only limitations. If we look at history realistically, no one tribe or gender has the monopoly on shamanism. If you go back far enough we are all tribal hunter/gathers. For one group to say only their wise spiritual healers are to be called shaman or only one gender can be is foolish. It is a fundamentalist and dogmatic attitude that needs to be released. We are all one in spirit. All of our ancestors are related and had shamans. Maybe, the term healer or wise one should be used. Or, maybe we just need a new word for the shaman. After all, that term came from Siberia didn't it? Is it any more valid than any other term? I always liked Castenada's use of the term sorcerer. The idea is that this is a person who can go to the source of all spirit, wisdom, and healing. I find this helpful. Might we just need to forget labels? By their works should we know them?

To become what one is not is to be reborn in a new identity and separate reality. One of the primary losses that sets our modern culture apart from Shamanistic practices in tribal societies is the lack of meaningful initiation or rites of passage. For instance, it is speculated that many of the gang related or high risk activities of our current adolescent culture are attempts at self initiation into adulthood. There appears to be a no clear boundary or demarcation from child to adult and the period of adolescence just seems to be extended further and further in modern society. Tribal cultures used rituals to mark the passing of the seasons, life changes, and to influence the spirit world. What does our society use? Is high school or college graduation our form of mass initiation? It seems that only the mystery or occult schools still use initiations. And, our 'modern'� world appears to consider them to be abnormal. An initiation requires clear separation from the mundane and entry into sacred space. We reside in profane space during our ordinary everyday lives. It has no boundary or demarcation line. Initiation sets one apart in sacred space where the boundary between profane and spirit worlds is found and crossed. Then, transition and rebirth to a new way of being can occur. Whether one is becoming a shaman, an adult, entering marriage, or dying, separation/transition is an integral part of the process. Then, through an accommodation of this new information into consciousness, one is changed forever. This shamanic initiation is found worldwide and no one culture has a monopoly. Moses, Jesus, and Mohammed are just three of the representatives of the 'modern' triad of Judaism, Christianity, and Islam. All three seem to have pursued 'vision quests' and incorporated this new knowledge into the foundations of major religious movements.

The vision quest is a powerful initiation technique and my favorite. The visions of initiation may appear as dreams, through ingestion of enthoegens, during illness, fasting, sacred chants or singing, drumming, and/or after extreme physical exertion. However the altered state occurs does not matter for it is an individual experience. I prefer the vision quest in a more traditional Native American version where the seeker goes alone into the wilderness to find a spiritual experience. It may be a vision or a spirit guide but it is an initiation into power. The initiate then returns with this new power to share it with the 'tribe'. If you look at Abraham, Isaac, Moses, Jesus, and Mohammed closely, you can see the similarity.

However, in many Native American traditions, all members of the community explored their personal power initiation not just shamans. The shaman was considered the most powerful or connected in the group but in many Native American traditions all members had their visions. This personal experience did not require any intermediary holy person. The shaman held the keys to the door by storing the memories of the rituals but all tribal members had a very personal initiation with spirit. The shaman held the rituals to maintain continuity. The shaman remembered. The shaman healed.

The healing aspect of shamanism does not imply personal power. Most of the statements I have read by Native American healers describe themselves as instruments through which the power flows. If they attempt to take credit for the healings, the power is lost for a time or possibly forever. This does not appear to be true in all shamanic traditions but I find it resonates with me. I have read books on soul retrieval and understand the concept but I have never experienced it personally and hope to have training in the area soon. It might be very effective in my practice as a psychotherapist. I am an advocate of self empowerment in any type of healing. I can see how disassociative states can be related to a loss of self /soul. In my own practice I use regression hypnosis to allow the client to return to a sense of power and wholeness following major traumatic experiences. In my training, I have also worked with 'intrusions'. This particular manifestation of illness is sometimes considered a spiritual attack. This attack of negative energy into the energy body of the ill person may be removed by the shaman reaching an altered state and affecting the release of the negativity. In my practice, I find it helpful to bring the client to an altered state and have them affect the release themselves, if possible. Then they do not give their personal power to me and are aided in their own self empowerment.

I have personally experienced the healing power of Reiki when a fungal infection was removed from my left ear. Allopathic medical doctors told me I would never regain my hearing in my left ear and could not seem to get the right chemical cocktail needed to remove the infection. Today, my hearing is restored and the fungus gone thanks to a Reiki master. In fact, I would be so bold as to recommend energy/shamanic healing as a first response to all dis-ease. I find many medical practitioners to be like bad mechanics (using their mechanistic model of the human body). They cannot fix or find what is wrong until it is totally broken. Many of our modern ailments could be alleviated with a change in lifestyle, diet, and exercise. Meditation is a great healing practice with many health benefits. How many persons meditate daily?

I am a practitioner of simple awareness meditation, guided meditation, and hypnosis. I am a certified hypnotherapist and use many different inductions/scripts to achieve altered states. I believe that the altered states achieved by guided meditation and hypnosis are a safe alternative to the use of Entheogens. There are many shamanic journeys that can be used during trance to guide us in seeking the spiritual wisdom we need. They do not have any harmful side effects and have multiple health benefits such as increased immune response, lower blood pressure, and reduced risk for addiction. Why take a drug to reach an altered state when you can have it immediately and healthily with practice?

I do use music, incense, smudging, herbs/aromas, masks/costumes, amulets and talismans personally. I believe in a quantum physics approach to these practices. That is, that certain sounds, smells, tastes, feelings, and sights, are vibrationary attractors in the quantum field. They also help to involve all five senses in the healing or movement of power. Utilizing all of the senses increases the odds for shamanic trance/healing success. It creates a setting where the energies are all vibrating in harmony towards a particular result. This vibration attracts (quantum attraction) the energies that resonate together increasing the power of any shamanic endeavor.

Similarly, amulets and gemstones have their own vibratory power, making them helpers in correcting or attracting the needed vibrations. Talismans are charged with power intentionally to set up a particular energy vibration as needed. Just as we create sacred space by performing rituals again and again in the same location (altering the vibrational energy), so does charging the vibrational energy of an object make it powerful. Energy resonates. Energy vibrates. And, the pattern will remain, especially when it is charged again and again. I have a personal medicine bag that is useful for positive vibrations. I also have a charged item that seems to help me find my way and never get lost. Both created by combining the five senses and forming a vibrational charge within them. I expect that just as shamanic herbal cures have assisted us in finding new modern drugs through the help of ethnobotanists. The vibrational practices may help us to develop 'quantum' medical practices and vibrational medicines in the future. There is no doubt in my mind that the modern practice of counseling/therapy owes a lot to the shaman.

I do not call myself shaman. I try to maintain awareness of my egotistical nature and keep it in check. As I mentioned in the beginning of this essay, one goes to the 'underworld' and returns as a guide to help others find their way. I see myself as a guide and healer who is not perfect and even now often stumbles along the way. But the goal for me is to help others find their way for themselves. My wish for them is to develop their own personal power and improve their lives. I have always been connected to the natural world and am more at home there. This course has given me a chance to improve my shamanic knowledge and skill. For that I am very grateful. I am grateful to the seminary and to the spirits of nature around me. I plan to continue to 'do the work' as long as I am blessed and never stop learning. I honor the Earth and the spirits. I continue to explore altered states and co-create my world. In the forest, desert, ocean, home, or office, I plan to walk with spirit, connect to my source, and help others to heal. In shamanism, there is no difference between helping others and helping oneself for we are all related. I pray to the Great Spirit to walk in beauty and balance for the rest of my days.

Rev. Michael S. McGee

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As an ordained minister with the Universal Life Church for many years and it's Seminary since its inception, I've had the privilege of watching the Seminary grow. I've been a member of ULC for many years and our site has created a terrific ULC Forum. We also have the most extensive catalog of Universal Life Church materials.

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I've been a member of ULC for many years and our site has created a terrific ULC Forum. We also have the most extensive catalog of Universal Life Church materials and seminary courses. As an ordained minister with the Universal Life Church for many years and it's Seminary since the beginning, I've enjoyed watching the continual growth of the seminary.