SHAMANISM

Shamanism is a range of traditional and religeous beliefs and practices. It is believed that Shamanism predates all organized religions. A shaman is a type of intermediary between the natural and the spiritual world. In Shamanism, the Shaman will travel from the earthly world to the spiritual world in a trance state using a form of astral projection. Once within the spiritual world, the Shaman communicates with the spirits asking for assistance in refards to healing, hunting or other matters. Within Shamanism it is believed that the visible world is also occupied by invisible spirits that have a direct effect on the living. From about 400 a.d. shamanism was almost wiped out by the catholoic church which detryoed all records of the beliefs and arrested and exucated thaose involved in the belief.

Shamanism refers to a range of traditional beliefs and practices concerned with communication with the spirit world. There are many variations in shamanism throughout the world, though there are some beliefs that are shared by all forms of shamanism: The spirits can play important roles in human lives. The shaman can control and/or cooperate with the spirits for the community's benefit. The spirits can be either good or bad. Shamans engage various processes and techniques to incite trance; such as: singing, dancing, taking entheogens, meditating and drumming. Animals play an important role, acting as omens and message-bearers, as well as representations of animal spirit guides. The shaman's spirit leaves the body and enters into the supernatural world during certain tasks. The shamans can treat illnesses or sickness. Shamans are healers, gurus and magicians. Shamans have the ability to diagnose and cure human suffering and, in some societies, the ability to cause suffering. This is believed to be accomplished by traversing the axis mundi and forming a special relationship with, or gaining control over, spirits. Shamans have been credited with the ability to control the weather, divination, the interpretation of dreams, astral projection, and traveling to upper and lower worlds. Shamanistic traditions have existed throughout the world since prehistoric times. Some anthropologists and religious scholars define a shaman as an intermediary between the natural and spiritual world, who travels between worlds in a state of trance. Once in the spirit world, the shaman would commune with the spirits for assistance in healing, hunting or weather management. Anthropologists critique the term "shamanism", arguing that it is a culturally specific word and institution and that by expanding it to fit any healer from any traditional society it produces a false unity between these cultures and creates a false idea of an initial human religion predating all others. However, some others say that these anthropologists simply fail to recognize the commonalities between otherwise diverse traditional societies. Shamanism is based on the premise that the visible world is pervaded by invisible forces or spirits that affect the lives of the living. In contrast to animism and animatism, which any and usually all members of a society practice, shamanism requires specialized knowledge or abilities. It could be said that shamans are the experts employed by animists and animist communities. Shamans are often organized into full-time ritual or spiritual associations, like priests.

Shamanic Journeying: A Beginner's Guide

History of Shamanism:
Shamanistic practices are sometimes claimed to predate all organized religions, dating back to the Paleolithic, and possibly to the Neolithic period. Aspects of shamanism are encountered in later, organized religions, generally in their mystic and symbolic practices. Greek paganism was influenced by shamanism, as reflected in the stories of Tantalus, Prometheus, Medea, and Calypso among others, as well as in the Eleusinian Mysteries, and other mysteries. Some of the shamanic practices of the Greek religion later merged into the Roman religion. The shamanic practices of many cultures were marginalized with the spread of monotheism in Europe and the Middle East. In Europe, starting around 400, institutional Christianity was instrumental in the collapse of the Greek and Roman religions. Temples were systematically destroyed and key ceremonies were outlawed or appropriated. The Early Modern witch trials may have further eliminated lingering remnants of European shamanism (if in fact "shamanism" can even be used to accurately describe the beliefs and practices of those cultures). The repression of shamanism continued as Catholic influence spread with Spanish colonization. In the Caribbean, and Central and South America, Catholic priests followed in the footsteps of the Conquistadors and were instrumental in the destruction of the local traditions, denouncing practitioners as "devil worshippers" and having them executed. In North America, the Puritans conducted periodic campaigns against individuals perceived as witches. Today, shamanism survives primarily among indigenous peoples. Shamanic practice continues today in the tundras, jungles, deserts, and other rural areas, and also in cities, towns, suburbs, and shantytowns all over the world. This is especially widespread in Africa as well as South America, where "mestizo shamanism" is widespread.

Etymology of Shamanism:
Shaman originally referred to the traditional healers of Turkic-Mongol areas such as Northern Asia (Siberia) and Mongolia, a "shaman" being the Turkic-Tungus word for such a practitioner and literally meaning "he or she who knows." The words in Turkic languages which refer to shamans are kam, and sometimes baksi. The word may have passed through Russian and German before it was adopted into English. In any case, the proper plural form of the word is "shaman" or "shamans" and not "shamen", as it is unrelated to the English word "man". Similarly, the feminine form is not "shamaness" but "shamanka". In its common usage, it has replaced the older English language term witch doctor, a term which unites the two stereotypical functions of the shaman: knowledge of magical and other lore, and the ability to cure a person and mend a situation. However, this term is generally considered to be pejorative and anthropologically inaccurate. Objections to the use of shaman as a generic term have been raised as well, by both academics and traditional healers themselves, given that the word comes from a specific place, people, and set of practices. The shaman is referred to in Greek mythology as a necromancer and could raise sprits and corpses to use as slaves, soldiers, power chanerlers and as tools for divination.

Function of Shamanism:
If we want to enumerate the functions of the shamans (in all cultures that are recorded as having shamans), then we get a plethora of functions: healing; leading a sacrifice; preserving the tradition by storytelling and songs; fortune-telling; acting as a psychopomp. In some cultures, a shaman may fulfill several functions in one person. As a psychopomp, the shaman may accompany the incarnating soul of a newborn baby, or inversely, the departing soul of the newly-dead. They may also serve the community by maintaining the tradition through memorizing long songs and tales.

Mediator in Shamanism:
Shamans act as "mediators" in their culture. The shaman is seen as communicating with the spirits on behalf of the community, including the spirits of the dead. In some cultures, this mediator function of the shaman may be illustrated well by some of the shaman's objects and symbols. The shaman's tree is an image found in several cultures (Yakuts, Dolgans, Evenks) as a symbol for mediation. The tree is seen as a being whose roots belong to the world underneath; its trunk belongs to the middle, human-inhabited word; and its top is related to the upper world.

Distinct types of shamans:
In some cultures there may be additional types of shamans, who perform more specialized functions in Shamanism. For example, among the Nanai people, a distinct kind of shaman acts as a psychopomp. Other specialized shamans may be distinguished according to the type of spirits, or realms of the spirit world, with which the shaman most commonly interacts.

Ecological aspect of Shamanism:
In tropical rainforests, resources for human consumption are easily depletable. In some rainforest cultures, such as the Tucano, a sophisticated system exists for the management of resources, and for avoiding the depletion of these resources through overhunting. This system is conceptualized in a mythological context, involving symbolism and, in some cases, the belief that the breaking of hunting restrictions may cause illness. As the primary teacher of tribal symbolism, the shaman may have a leading role in this ecological management, actively restricting hunting and fishing. The shaman is able to release game animals (or their souls) from their hidden abodes, The Desana shaman has to negotiate with a mythological being for souls of game. Not only Tucanos, but also some other rainforest Indians have such ecological concerns related to their shamanism, for example Piaroa. Besides Tukanos and Piaroa, also many Eskimo groups think that the shaman is able to fetch souls of game from remote places ; or undertake a soul travel in order to promote hunting luck, e.g. by asking for game from mythological beings.

Soul concept, spirits in Shamanism:
The plethora of functions described in the above section may seem to be rather distinct tasks, but some important underlying concepts join them. Soul concept in Shamanism:
In some cases, at some cultures, the soul concept can explain more, seemingly unassociated phenomena: Healing in Shamanism:
May be based closely on the soul concepts of the belief system of the people served by the shaman. It may consist of the retrieving the lost soul of the ill person. Scarcity of hunted game in Shamanism:
Can be solved by releasing the souls of the animals from their hidden abodes. Besides that, many taboos may prescribe the behavior of people towards game, so that the souls of the animals do not feel angry or hurt, or the pleased soul of the already killed prey can tell the other, still living animals, that they can let themselves to be caught and killed. Spirits in Shamanism:
The beliefs related to spirits can explain many phenomena too, for example, the importance of storytelling, or acting as a singer, can be understood better if we examine the whole belief system: a person who is able to memorize long texts or songs (and play an instrument) may be regarded as having achieved this ability through contact with the spirits.

Knowledge in Shamanism:
The shaman is a person who is an expert in keeping together the multiple codes through which this complex belief system appears, and has a comprehensive view on it in their mind with certainty of knowledge. The shaman uses (and the audience understands) multiple codes. Shamans express meanings in many ways: verbally, musically, artistically, and in dance. Meanings may be manifested in objects, such as amulets. The shaman knows the culture of their community well, and acts accordingly. Thus, their audience knows the used symbols and meanings, thats why shamanism can be efficient: people in the audience trust it. Such belief system can appear to its members with certainty of knowledge this explains the above described etymology for the word shaman. There are semiotic theoretical approaches to shamanism, and also ones that regard it as a congnitive map.

Initiation and learning in Shamanism:
In some societies shamanic powers are considered to be inherited, whereas in other places of the world shamans are considered to have been "called" and require lengthy training. Among the Siberian Chukchis one may behave in ways that "Western" bio-medical clinicians would perhaps characterize as psychotic, but which Siberian peoples may interpret as possession by a spirit who demands that one assume the shamanic vocation. Among the South American Tapirape shamans are called in their dreams. In other societies shamans choose their career. In North America, First Nations peoples would seek communion with spirits through a "vision quest"; whereas South American Shuar, seeking the power to defend their family against enemies, apprentice themselves to accomplished shamans. Similarly the Urarina of Peruvian Amazonia have an elaborate cosmological system predicated on the ritual consumption of ayahuasca. Coupled with millenarian impulses, Urarina ayahuasca shamanism is a key feature of this poorly documented society Urarina. Putatively customary Shamanism "traditions" can also be noted among indigenous Kuna peoples of Panama, who rely on shamanic powers and sacred talismans to heal. As such, they enjoy a popular position among local peoples.

Underlying beliefs of practice in Shamanism:
The shaman plays the role of healer in shamanic societies; shamans gain knowledge and power by traversing the axis mundi and bringing back knowledge from the heavens. Even in western society, this ancient practice of healing is referenced by the use of the caduceus as the symbol of medicine. Often the shaman has, or acquires, one or more familiar helping entities in the spirit world; these are often spirits in animal form, spirits of healing plants, or (sometimes) those of departed shamans. In many shamanic societies, magic, magical force, and knowledge are all denoted by one word, such as the Quechua term "yachay". While the causes of disease are considered to lie in the spiritual realm, being effected by malicious spirits or witchcraft, both spiritual and physical methods are used to heal. Commonly, a shaman will "enter the body" of the patient to confront the spirit making the patient sick, and heal the patient by banishing the infectious spirit. Many shamans have expert knowledge of the plant life in their area, and an herbal regimen is often prescribed as treatment. In many places shamans claim to learn directly from the plants, and to be capable of harnessing their effects and healing properties only after obtaining permission from its abiding or patron spirit. In South America, individual spirits are summoned by the singing of songs called icaros; before a spirit can be summoned the spirit must teach the shaman its song. The use of totem items such as rocks is common; these items are believed to have special powers and an animating spirit. Such practices are presumably very ancient; in about 368 BCE, Plato wrote in the Phaedrus that the "first prophecies were the words of an oak", and that everyone who lived at that time found it rewarding enough to "listen to an oak or a stone, so long as it was telling the truth". The belief in witchcraft and sorcery, known as brujeria in South America, is prevalent in many shamanic societies. Some societies distinguish shamans who cure from sorcerers who harm; others believe that all shamans have the power to both cure and kill; that is, shamans are in some societies also thought of as being capable of harm. The shaman usually enjoys great power and prestige in the community, and is renowned for their powers and knowledge; but they may also be suspected of harming others and thus feared. By engaging in this work, the shaman exposes himself to significant personal risk, from the spirit world, from any enemy shamans, as well as from the means employed to alter his state of consciousness. Certain of the plant materials used can be fatal, and the failure to return from an out-of-body journey can lead to physical death. Spells are commonly used to protect against these dangers, and the use of more dangerous plants is usually very highly ritualized.

Shamanism: As a Spiritual Practice for Daily Life

Methods in Shamanism:
Generally, the shaman traverses the axis mundi and enters the spirit world by effecting a transition of consciousness, entering into an ecstatic trance, either autohypnotically or through the use of entheogens. The methods employed are diverse, and are often used together. Some of the methods for effecting such trances: Tobacco (improves concentration, but is not psychotrophic)
Drumming
Dancing
Singing
Listening to music
Icaros / Medicine Songs
Vigils
Fasting
Sweat lodge
Vision quests
Mariri
Swordfighting / Bladesmithing.

Music and songs in Shamanism:
Just like shamanism itself, music and songs related to it in various cultures are diverse, far from being alike. In some cultures and several instances, some songs related to shamanism intend to imitate also natural sounds. In several cultures, imitation of natural sounds may serve other functions, not necessarily related to shamanism: practical goals as luring game in the hunt; or entertainment.

Europe Shamanism:
While shamanism had a strong tradition in Europe before the rise of monotheism, shamanism remains as a traditional, organized religion in Uralic , Altaic people and Huns; and also in Mari-El and Udmurtia, two semi-autonomous provinces of Russia with large Finno-Ugric minority populations. Some peoples, which used to live in Siberia, have wandered to their present locations since then. For example, many Uralic peoples live now outside Siberia. The original location of the Proto-Uralic peoples (and its extent) is debated. Combined phytogeographical and linguistic considerations (distribution of various tree species and the presence of their names in various Uralic languages) suggest that this area was north of Central Ural Mountains and on lower and middle parts of Ob River. The ancestors of Hungarian people or Madyars have wandered from their ancestral proto-Uralic area to the Pannonian Basin. Shamanism is no more a living practice among Hungarians, but some remnants have been reserved as fragments of folklore, in folktales, customs.

Korean shamanism:
Shamanism is still practiced in South Korea, where the role of a shaman is most frequently taken by women known as mudangs, while male shamans (rare)are called baksoo mudangs. KA person can become a shaman through hereditary title or through natural ability. Shamans are consulted in contemporary society for financial and marital decisions. The Korean shamans' use of the Amanita Muscaria. In traditional practice is thought to have been suppressed as early as the Choseon dynasty. Another mushroom of the Russula genus was renamed as the Shaman's mushroom. Korean shamans are also reputed to use spiders over the subject's skin. Colorful robes, dancing, drums and ritual weapons are also features. Other Asian areas:
There is a strong Shamanism influence in the Bön religion of some Central Asians, and in Tibetan Buddhism. Buddhism became popular with Shamanism peoples such as the Tibetans, Mongols, and Manchu beginning in the eighth century. Forms of shamanistic ritual combined with Tibetan Buddhism became institutionalized as the state religion under the Mongolian Yuan dynasty and the Manchurian Qing dynasty. However, in the Shamanism cultures still practiced by various ethnic groups in areas such as Nepal and northern India, shamans are not necessarily considered enlightened, and often are even feared for their ability to use their power to carry out malicious intent. In Tibet, the Nyingma schools in particular, had a Tantric tradition that had married "priests" known as Ngakpas or Ngakmas/mos (fem.). The Ngakpas were often employed or commissioned to rid the villages of demons or disease, creations of protective amulets, the carrying out of religious rites etc. The Ngakpas should however, been grounded in Buddhist philosophy and not simply another form of shaman, but sadly, this was most often not the case. There have always been, however, highly realised and accomplished ngakpas. They were in their own right great lamas who were of equal status as lamas with monastic backgrounds. The monasteries, as in many conventional religious institutions, wished to preserve their own traditions, sometimes at the expense of others. The monasteries depended upon the excesses of patrons for support. This situation often led to a clash between the more grassroots and shamanic character of the travelling Chödpa and Ngakpa culture and the more conservative religious monastic system. Shamanism is still widely practiced in the Ryukyu Islands (Okinawa), where shamans are known as 'Nuru' (all women) and 'Yuta'. 'Nuru' generally administrates public or communal ceremonies while 'Yuta' forcuses on the civil or private matters. Shamanism is also practiced in a few rural areas in Japan proper. It is commonly believed that the Shinto religion is the result of the transformation of a shamanistic tradition into a religion.

Eskimo cultures:
Eskimo groups comprise a huge area stretching from Eastern Siberia through Alaska and Northern Canada (including Labrador Peninsula) to Greenland. Shamanism practice and beliefs have been recorded at several parts of this vast area crosscutting continental borders.

Americas:
Native American and First Nations cultures have diverse religious beliefs. There was never one universal Native American religion or spiritual system. Though many Native American cultures have traditional healers, ritualists, singers, mystics, lore-keepers and "Medicine People", none of them ever used, or use, the term "shaman" to describe these religious leaders. Rather, like other indigenous cultures the world over, their spiritual functionaries are described by words in their own languages, and in many cases are not taught to outsiders. Many of these indigenous religions have been grossly misrepresented by outside observers and anthropologists, even to the extent of superficial or seriously mistaken anthropological accounts being taken as "more authentic" than the accounts of actual members of the cultures and religions in question. Often these accounts suffer from "Noble Savage"-type romanticism and racism. Some contribute to the fallacy that Native American cultures and religions are something that only existed in the past, and which can be mined for data despite the opinions of Native communities. Not all Indigenous communities have roles for specific individuals who mediate with the spirit world on behalf of the community. Among those that do have this sort of religious structure, spiritual methods and beliefs may have some commonalities, though many of these commonalities are due to some nations being closely-related, from the same region, or through post-Colonial governmental policies leading to the combining of formerly-independent nations on reservations. This can sometimes lead to the impression that there is more unity among belief systems than there was in antiquity. Navajo medicine men, known as "Hatalii", use several methods to diagnose the patient's ailments. These may include using special tools such as crystal rocks, and abilities such as hand-trembling and trances, sometimes accompanied by chanting. The Hatalii will select a specific healing chant for that type of ailment. Navajo healers must be able to correctly perform a healing ceremony from beginning to end. If they don't, the ceremony will not work. Training a Hatalii to perform ceremonies is extensive, arduous, and takes many years, and is not unlike priesthood. The apprentice learns everything by watching his teacher, and memorizes the words to all the chants. Many times, a medicine man cannot learn all sixty of the traditional ceremonies, so he will opt to specialize in a select few. Mayan:
The Mayan people of Guatemala, Belize, and Southern Mexico practice a highly sophisticated form of shamanism based upon astrology and a form of divination known as "the blood speaking", in which the shaman is guided in divination and healing by pulses in the veins of his arms and legs. Amazonia:
In the Amazon Rainforest, at several Indian groups the shaman acts also as a manager of scare ecological resources. Mapuche:
Among the Mapuche people of South America, the community "shaman", usually a woman, is known as the Machi, and serves the community by performing ceremonies to cure diseases, ward off evil, influence the weather and harvest, and by practicing other forms of healing such as herbalism.

Practical Shamanism, A Guide for Walking in Both Worlds

Lowerworld
Middleworld
Upperworld
Medicine Wheel
Initiation in Shamanism
Rituals
Drum
Rattle
Candle
Medicine Bags
Smudging
Altar
Sweat Lodge
Give Away
Mediciner Shields
Consecration
Making The Journey in Shamanism
Totem
Birth Totem
Meeting Totem Animals
Falcon
Beaver
Deer
Woodpecker
Salmon
Brown Bear
Crow
Snake
Owl
Cat
Goose
Otter
Wolf
Eagle
Mouse
Stag
Grizzly
Butterfly in Shamanism
Frog
Turtle
Hawk
Hare
Rabbit
Horse
Badger
Squirrel
Sow
Swan
Dolphin
Turkey
Bat
Fox
Dog in Shamanism

Paralumun New Age Village