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The mystical experience of shamanism

  • Posted by Susan Mokelke
  • 10 March 2008

One of the best things for me in practising contemporary shamanism is the experience it provides daily of the oneness and sacredness of all things. “Everything that is, is alive.”

When Michael Harner, an American professor of anthropology, began teaching shamanism and shamanic healing in the early 1970s to Westerners, it was largely unknown outside of academia. Now modern-day shamans, typically referred to as “shamanic practitioners,” can be found throughout the US and Europe. Many thousands of them owe their education to Dr. Harner and the Foundation for Shamanic Studies (FSS), the non-profit organization he began in 1985 to study, restore, and teach shamanism and shamanic healing worldwide. His book, The Way of the Shaman, is recognised as the pioneering work in the field of contemporary shamanism.

Shamanism is not a religion or a set of beliefs. Shamanism is the world’s most ancient spiritual healing practice, possibly more than 30,000 years old based on the archaeological evidence. Shamanism was practised on all inhabited continents by indigenous peoples such as the Sami (Lapps) of northernmost Europe, the aboriginal peoples of Australia, the Kung Bushmen of southern Africa, and the Native North and South Americans. Religious and political persecution and the general decimation of their populations and cultures led to the near extinction of the indigenous shamans and the loss of much of their shamanic knowledge.

Starting in 1961, Dr. Harner was trained by shamans in two different Amazonian Indian tribes and engaged in extensive research on shamanism worldwide to discover its fundamental cross-cultural principles and practices, which he named “core shamanism.” Through diligent research and experimentation, he developed the training programs offered by FSS, which allowed motivated and disciplined persons to receive initiations into the way of the shaman and learn how to help others through shamanic healing. Core shamanism is especially suited for Westerners who desire a relatively culture-free system that they can adopt and integrate into their lives.

For me, my venture into shamanism began when I had a kind of mystical experience regarding my soul and a spirit animal. In trying to understand this experience, I discovered its shamanic nature and came across the work of Michael Harner. I began training in shamanism with FSS. Each workshop and training programme took me deeper in my own understanding of shamanism and I learned how to use shamanic methods to heal others. I received profound personal healing as well.

As a shamanic practitioner, through monotonous drumming or rattling, I enter a type of trance, the “shamanic state of consciousness,” in order to access what has been termed “non-ordinary reality.” In that altered state, which can range from light to deep, a trained shamanic practitioner engages in the central practice of shamanism, the out-of-body experience. In the journey experience, I can interact directly with benevolent spiritual beings to diagnose, heal, and seek advice on behalf of others.

For experienced shamanic practitioners, shamanism is not a matter of faith. You no more believe that there are spirits than you believe that the sun rises in the east. You know there are spirits because you see, talk, and interact with them, both in journeys and in your daily life – and because they help you to help others.

When you journey to the realms of the benevolent spirits, you discover that in these worlds wholeness, compassion and unity are the norms. This ecstatic experience changes you and you become more than you imagined – and you realize that this world, too, is much more than we imagined.

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4 comments from readers

LLB
13 March 2008 at 21:38

One of the serious problems with calling shamanism shamanism is that its not an "ism" so to speak, its not a belief system but a role within a belief system or a way of relating called animism. In this respect we call a role a belief system... like doctorism or therapistism or carpenterism. It has been argued that really it should be called shamanry and that animism needs to be designated at the spiritual tradition that that the role of shaman emerges from.

My main issue with Harners work is that it severs the role of shamanry from the animist relationship dynamics of a place based people. This makes the practice of shamanry ungrounded in the system of relationships that is animism. This also allows the practice to be commodified and bought and sold and taken oput of the context of community animist relationship dynamics which is a damn shame honetly, because when it is grounded in animist relational systems or kinship patterns its a highly effective way to mediate change and create stability and holistic health within a group... in ways that we dont see in neo-shamanism today, yet still see in traditional animist communties.

My hope is that people begin to see the distinction between animism and the role that it creates, the role of shaman.

carole
04 April 2008 at 08:56

With all due respects to LLB's belief system, I would like to add another dimension that, when you speak two or more languages, you tend not to be "stuck" on a word or its spelling, but you go beyond, into the energy of the message being conveyed to you. What if we called shamans /shamen - shawoman /shawomen? I understand Mike Harner's message and I do not believe HE severs the role of the shamans, but the person misinterpreting through judgement. Just my 2 cts, and I LOVE the article in its entirety....from a French-speaking person in Switzerland

Dorvid
08 April 2008 at 05:20

I have often wondered if practitioners of shamanism are supposed to sit in giant vats of pudding before they begin chanting. It seems to me the chant the pudding only enhance each other, which could, in theory at least, result in intensified orchestration of vibratory interludes...and naturally that would mean pudding would be a good investment vehicle, far better than crusty old ointment bags. Your thoughts?

myob
10 April 2008 at 11:25

"When you journey to the realms of the benevolent spirits..."

I don't think many indigenous shamans would understand phrases like this. Nor would they understand shamanism as a 'lifestyle choice'. It's a social role conferred by not by the shaman but by those around them.

I have nothing against personal or spiritual growth but wonder why it needs to clothe itself in the forms of a different culture. I suspect this strategy is intended to confer a sense of authenticity, but it also reveals a lack of real curiosity about the culture it appropriates.

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About the writer

Susan Mokelke is the Executive Director of the Foundation for Shamanic Studies (FSS) . She has been learning and practising shamanism and shamanic healing since 1996 and has completed all of the Foundation's advanced courses. She has composed two CDs of healing songs - Teachings from the Spirits (originally produced by FSS) and Be a Light - and has written a fantasy novel, Roseheart.

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